Leviticus 11:3 — Word Study
WLCכֹּ֣ל׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֙סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ׃
BSAYou may eatʼâkal▸ [freely partake of] anykôl animalbᵉhêmâh [beast, livestock] [that has] a splitsheçaʻ [completely divided, cloven] hoofparçâh [foot, paw] completely dividedshâçaʻ and that chewsʻâlâh [brings up, regurgitates] the cudgêrâh [food, previously eaten material]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֣ל׀ | any | Noun common, masculine singular absolute |
| מַפְרֶ֣סֶת | [one which] divides in two | Verb, Hiphil, participle (active) feminine singular |
| פַּרְסָ֗ה | a hoof | Noun common, feminine singular absolute |
| וְשֹׁסַ֤עַת | and [which] cleaves | Conjunction, verb qal participle (active) feminine singular |
| שֶׁ֙סַע֙ | a cleft of | Noun common, masculine singular construct |
| פְּרָסֹ֔ת | hooves | Noun common, feminine plural absolute |
| מַעֲלַ֥ת | [which] brings up | Verb, Hiphil, participle (active) feminine singular common |
| גֵּרָ֖ה | cud | Noun common, feminine singular absolute |
| בַּבְּהֵמָ֑ה | among the animal[s] | Preposition, noun common feminine singular absolute |
| אֹתָ֖הּ | the object marker it | Particle, suffix |
| תֹּאכֵֽלוּ׃ | you will eat | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You may eat any animal that has a split hoof completely divided and that chews the cud. |
| KJV | Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. |
| ASV | Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that may ye eat. |
| YLT | any dividing a hoof, and cleaving the cleft of the hoofs, bringing up the cud, among the beasts, it ye do eat. |
| WEB | Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat. |
| BBE | You may have as food any beast which has a division in the horn of its foot, and whose food comes back into its mouth to be crushed again. |
Where they part company is in the details of the description of clean animals — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses that specify the conditions for what can be eaten.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַס
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 — Leviticus 11:3
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 — Dietary Laws in Leviticusgenerated
Leviticus 11:3 provides specific guidelines for the Israelites regarding which animals are clean and suitable for consumption. These laws are part of a larger set of instructions aimed at maintaining holiness and purity among the people, as outlined in the book of Leviticus. The distinction between clean and unclean animals serves both practical and spiritual purposes, reflecting the Israelites' covenant relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:1 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 2 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
| 3 | 2 Corinthians 6:17 | “Therefore come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” |
| 4 | Deuteronomy 6:6–7 | These words I am commanding you today are to be upon your hearts. |
| 5 | Deuteronomy 16:3–8 | You must not eat leavened bread with it; for seven days you are to eat with it unleavened bread, the bread of affliction, because you left the land of Egypt in haste—so that you may remember for the rest of your life the day you left the land of Egypt. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַפְרֶ֣סֶת, maf.Re.setgenerated
The word מַפְרֶ֣סֶת (maf.Re.set) is a feminine singular participle derived from the verb פָּרַס (parac), meaning 'to divide' or 'to break in two.' It specifically refers to the act of dividing, particularly in the context of animal hooves.
In this verse, it describes animals that have a split hoof, emphasizing the requirement for the hoof to be completely divided. This term is significant in the dietary laws as it helps define which animals are considered clean for consumption.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תֹּאכֵֽלוּ (you will eat) governs the entire verse, with several noun phrases and participial phrases providing details about the animals. The structure emphasizes the conditions under which the Israelites may eat.
The order of the Hebrew words places the emphasis on the type of animals that are permissible, starting with the general term כֹּל (any) and specifying the characteristics of the hoof and the cud.
Septuagint Backgroundgenerated
The Septuagint translates מַפְרֶ֣סֶת as διξηλοῦν, which means 'to split' or 'to divide.' This choice reflects a similar understanding of the requirement for clean animals, emphasizing the division of the hoof.
This translation aligns closely with the Hebrew meaning, maintaining the focus on the physical characteristics that define dietary cleanliness.
In plain words — the whole versegenerated
Leviticus 11:3 tells the Israelites that they may eat any animal that has a split hoof completely divided and that chews the cud. This means that certain animals are considered clean and acceptable for food, while others are not.
Frequently Asked Questionsgenerated
A split hoof means that the hoof is divided into two distinct parts, which is a requirement for the animal to be considered clean for eating.
Chewing the cud refers to the process of regurgitating food and chewing it again, which is characteristic of certain clean animals, indicating their suitability for consumption.
No, not all animals that chew the cud are clean; they must also have a split hoof to be considered acceptable for eating.
The dietary laws serve to distinguish clean from unclean animals, promoting holiness among the Israelites and reflecting their covenant relationship with God.
Reflection Questionsgenerated
- How do these dietary laws reflect the principles of holiness and purity in my own life?
- What can I learn about God's intentions for His people through these guidelines?
- In what ways can I apply the concept of being 'clean' or 'unclean' to my daily choices?
- How can understanding these laws deepen my appreciation for the covenant relationship God has with His people?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the significance of clean and unclean animals in relation to moral and spiritual purity.
With whom then should we live? With the just, he replies, again under a metaphor. Everything “of split hoof and chewing the cud” is clean, because the split hoof obviously is a sign of evenly balanced justice,Early Church Fathers on Leviticus 11 →
[In Songs], the bride desires to sit down in the shadow of this apple tree. This prefigures either the church, as we said, under the protection of the Son of God,Early Church Fathers on Leviticus 11 →
Hence it is properly decreed in the law that the only animals which are clean and suitable to be eaten by the people of God are those that have horns.Early Church Fathers on Leviticus 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 11:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhatsoever parteth the hoof, and is cloven footed,.... That is, whose hoof is parted and cloven quite through; for there are some creatures that have partitions in their feet, but not quite through,
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud.
Read Robert Jamieson on Leviticus 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCloven-footed, to wit, is divided into two parts only, as in the coney, swine, &c., whereas the horse, camel, &c. have their hoofs entire and undivided. This clause is added only to explain and limit the former, as appears from ; for the feet or hoofs of dogs, cats, &c. are parted or cloven into many parts. Cheweth the cud, Heb. and bringeth up the cud, i.e. the meat once chewed out of the stomach into the mouth again, that it may be chewed a second time for better concoction. And this branch is to be joined with the former, both properties being necessary for the allowed beasts. But the reason hereof must be resolved into the will of the lawgiver; though interpreters guess that God would…
Read Matthew Poole on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:3 Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.Ver. 3. Whatsoever parteth the hoof, and cheweth the cud.] To teach them to think upon God’ s commandments to do them, cleansing themselves from all filthiness of flesh and spirit. Moreover clean Christians, typed by those clean beasts, must rightly part the hoof; that is, rightly divide their time; giving a due share thereof to either of their callings.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Whatsoever parteth the hoof, and is clovenfooted.—Better, Whatsoever is clovenfooted, and entirely separateth the hoofs. The first rule laid down by which the clean quadruped is to be distinguished is that the hoofs must be completely cloven or divided above as well as below, or, as the parallel passage in Deuteronomy 14:6 has it, “and cleaveth the cleft into two claws.” Such is the case in the foot of the ox, the sheep, and the goat, where the hoof is wholly divided below as much as above. The foot of the dog, the cat, and the lion, though exhibiting a division into several distinct toes or claws, is contrary to the regulation here laid down, inasmuch as the division is simply on the…
Read Charles John Ellicott on Leviticus 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Whatsoever parteth the hoof, and is cloven-footed] These two words mean the same thing - a divided hoof, such as that of the ox, where the hoof is divided into two toes, and each toe is cased with horn. Cheweth the cud] Ruminates; casts up the grass, c., which had been taken into the stomach for the purpose of mastication. Animals which chew the cud, or ruminate, are provided with two, three or four stomachs. The ox has four: in the first or largest, called the ventriculus or paunch, the food is collected without being masticated, the grass, c., being received into it as the beast crops it from the earth. The food, by the force of the muscular coats of this stomach, and the liquors…
Read AdamClarke on Leviticus 11 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Leviticus 11:1-23 [51]. The Distinction between Clean and Unclean Food [51] For the sources from which this ch. comes, and its relation from a critical point of view to Deuteronomy 14:3 ff. see App. I (c), pp. 162 f.One principle underlying this distinction appears to have been that animals which were recognised as in any way objects of worship by heathen neighbours, or even supposed by them to be connected with unseen supernatural beings, were to be considered unclean. See Bertholet in KHC., introd. note to this ch. But in other cases the prohibition probably rested on the animal’s repulsive appearance or uncleanly habits, or on sanitary or totemistic grounds. See Driver, Deut. p. 164…
Read Cambridge on Leviticus 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleParteth ... - Rather, is clovenfooted and completely separates the hoofs.
Read Albert Barnes on Leviticus 11 →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
You may eat any animal that has a split hoof completely divided and that chews the cud.
Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat.
You may eat any animal that has a split hoof completely divided and that chews the cud.
You may eat any among the animals that has a divided hoof (the hooves are completely split in two ) and that also chews the cud.
Tyndale line
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that may ye eat.
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.
Whatever parteth the hoof, and is cloven-footed, and cheweth the cud among the beasts, that shall ye eat.
Whatsoeuer parteth the hoofe, and is clouen footed, and cheweth the cudde, among the beastes, that shall ye eate.
Strictly literal
Whatever hath cloven hoofs, and feet quite split open, and cheweth the cud, among the beasts — that shall ye eat.
any dividing a hoof, and cleaving the cleft of the hoofs, bringing up the cud, among the beasts, it ye do eat.
any dividing a hoof, and cleaving the cleft of the hooves, bringing up the cud, among the beasts—you eat it.
Whatsoever divideth the hoof, and is cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
You may eat any animal that has a split hoof and that also chews the cud.
From the Latin
Whatsoever hath the hoof divided, and cheweth the cud among the beasts, you shall eat.
Simplified
any animal that both has a divided hoof and also chews the cud.
You may have as food any beast which has a division in the horn of its foot, and whose food comes back into its mouth to be crushed again.
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 is supported by the Septuagint, which matches 10 of the 11 words in this verse. The Samaritan Pentateuch differs in four words, suggesting variations in the understanding of the terms used for dividing and describing the hooves.
כֹּ֣ל׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֙סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ׃
10 of the 11 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.
כל מפריסת פרסה ושׁסעת שׁסע שׁתי פרסות מעלות גרה בבהמה אתה תאכלו
4 words differ from the Masoretic Text: מפריסת (divide), שׁתי (two), פרסות (hoof), מעלות (ascend)
[כל] [מפרסת] פרסה ושסעת [שסע] [פרסת] [מעלת] גרה בבהמה [את׳ה] תאכלו
3 words on the leather — 2 partly restored, 6 supplied entire by an editor.
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 Leviticus 11:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
פָּרַס (parac) is a Hebrew verb meaning to break in two or divide. It can refer to breaking up or dividing something, often without violence, and is associated with the division of hoofs in its Hiphil form. The word has an Aramaic equivalent, פְּרַס (pe.ras), which also means 'to divide.'
[פָּרַס, erron. פָּרַשׂ] vb. break in two, divide
Qal they have broken up bones, as in kettle
Hiph.
divide hoof, i.e. have divided hoof
having hoofs
base
H6536 [פָּרַס, erron. פָּרַשׂ] break in two, divide
6536 parac paw-ras'
a primitive root; to break in pieces, i.e. (usually without
violence) to split, distribute:--deal, divide, have hoofs,
part, tear.
פָּרַס (pa.ras) — to divide.
1) to divide, break in two
1a) (Qal) to break, break up
1b) (Hiphil) to be divided (of hoofs)
Aramaic equivalent: pe.ras (פְּרַס "to divide" H6537A)
HVhrfsa — Verb · Hiphil · participle (active) feminine singularHVhrfsa
too.
See NUMBER.
פַּרְסָה (par.sah) refers to a hoof, likely originating from the concept of a divided hoof. It encompasses the hooves of ruminants and also mentions horses, which have undivided hooves. The entries consistently highlight its feminine form and its relation to the root word for claw or split hoof.
פַּרְסָה 21 n.f. hoof (prob. orig. divided hoof)
base
H6541 פַּרְסָה hoof (prob. orig. divided hoof)
6541 parcah par-saw'
feminine of 6538; a claw or split hoof:--claw,
(cloven-)footed, hoof.
see HEBREW for 06538
פַּרְסָה (par.sah) — hoof.
1) hoof
1a) of ruminants
1b) of horses (undivided hooves)
N-fp — Noun common · feminine singular absoluteHNcfsa
hoof.
See CHEW; CLOVEN.
Hoof
A cleft hoof as of neat cattle (Ex. 10:26; Ezek. 32:13); hence also of the horse, though not cloven (Isa. 5:28). The “parting of the hoof” is one of the distinctions between clean and unclean animals (Lev. 11:3; Deut. 14:7).
שָׁסַע (shasa) is a Hebrew verb meaning to divide or cleave. It can refer to physically splitting or tearing apart, as well as figuratively upbraiding. The entries indicate its use in different forms, such as cleaving or tearing in two, with specific grammatical aspects like Qal and Piel noted.
[שָׁסַע] vb. divide, cleave
Qal cleaving the cleft of the hoof, i.e. having cloven hoof
Pi. tear in two
base
H8156 שָׁסַע divide, cleave
8156 shaca` shaw-sah'
a primitive root; to split or tear; figuratively, to
upbraid:--cleave, (be) cloven ((footed)), rend, stay.
שָׁסַע (sha.sa) — to cleave.
1) to divide, cleave, part, split
1a) (Qal) cleaving, cleft (participle)
1b) (Piel) to tear in two, cleave in two
Conj | V-Qal — Conjunction · verb qal participle (active) feminine singularHC/Vqrfsa
שֶׁ֫סַע (sheca`) refers to a cleft or fissure, and is derived from a related root. The term encompasses meanings like cleft, cloven, and split. It appears in contexts related to physical divisions, but no specific verse is cited in the entries.
שֶׁ֫סַע n.[m.] cleft
base
H8157 שֶׁ֫סַע cleft
8157 sheca` sheh'-sah
from 8156; a fissure:--cleft, clovenfooted.
see HEBREW for 08156
שֶׁ֫סַע (she.sa) — cleft.
cleft, cloven, split
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…
פַּרְסָה (par.sah) refers to a hoof, likely originating from the concept of a divided hoof. It encompasses the hooves of ruminants and also mentions horses, which have undivided hooves. The entries consistently highlight its feminine form and its relation to the root word for claw or split hoof.
פַּרְסָה 21 n.f. hoof (prob. orig. divided hoof)
base
H6541 פַּרְסָה hoof (prob. orig. divided hoof)
6541 parcah par-saw'
feminine of 6538; a claw or split hoof:--claw,
(cloven-)footed, hoof.
see HEBREW for 06538
פַּרְסָה (par.sah) — hoof.
1) hoof
1a) of ruminants
1b) of horses (undivided hooves)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil — Verb · Hiphil · participle (active) feminine singular commonHVhrfsc
גֵּרָה (gerah) means 'cud' and is derived from the root word meaning to scrape the throat. It specifically refers to the cud of clean and unclean animals, appearing in legislative contexts in the Old Testament.
גֵּרָה n.f. cud, only in legislation of clean and unclean animals
base
H1625 גֵּרָה cud
1625 gerah gay-raw'
from 1641; the cud (as scraping the throat):--cud.
see HEBREW for 01641
גֵּרָה (ge.rah) — cud.
cud
N-fs — Noun common · feminine singular absoluteHNcfsa
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3fs — Particle · suffixHTo/Sp3fs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
