Leviticus 18:21 — Word Study
WLCוּמִֽזַּרְעֲךָ֥ לֹא־ תִתֵּ֖ן לְהַעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־ שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֽה׃
BSAYou must notlôʼ givenâthan▸ [sacrifice, offer] any of your childrenzeraʻ [seed, offspring] to be sacrificedʻâbar [burned, passed through the fire] to MolechMôlek [the Ammonite idol] for you must notlôʼ profanechâlal▸ [desecrate, defile] the nameshêm [reputation, character] of your Godʼĕlôhîym [Elohim, the supreme Lord] Iʼănîy am the LORDYᵉhôvâh [exist as, declare myself, Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| וּמִֽזַּרְעֲךָ֥ | and any of offspring your | Conjunction, preposition, noun common masculine singular construct |
| לֹא־ | not | Particle |
| תִתֵּ֖ן | you will give | Verb, Qal, imperfect second person masculine singular |
| לְהַעֲבִ֣יר | to make pass | Preposition, verb hiphil infinitive construct common |
| לַמֹּ֑לֶךְ | to Molech | Preposition, noun proper |
| וְלֹ֧א | and not | Conjunction, particle |
| תְחַלֵּ֛ל | you will profane | Verb, Piel, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| שֵׁ֥ם | [the] name of | Noun common, masculine singular construct |
| אֱלֹהֶ֖יךָ | God your | Noun common masculine plural construct, suffix |
| אֲנִ֥י | I | Pronoun |
| יְהוָֽה׃ | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| KJV | And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD. |
| ASV | And thou shalt not give any of thy seed to make them pass through the fire to Molech; neither shalt thou profane the name of thy God: I am Jehovah. |
| YLT | 'And of thy seed thou dost not give to pass over to the Molech; nor dost thou pollute the name of thy God; I [am] Jehovah. |
| WEB | “‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh. |
| BBE | And you may not make any of your children go through the fire as an offering to Molech, and you may not put shame on the name of your God: I am the Lord. |
Where they part company is in the rendering of the act of sacrifice — see How Translations Differ.
The verse consists of a main clause followed by an infinitive phrase explaining the action and a reason for the prohibition, concluding with a declaration of God's identity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָתַן
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 18:21
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 — Laws Against Idolatry and Immoralitygenerated
Leviticus 18:21 addresses the serious prohibition against child sacrifice to Molech, a practice associated with the Ammonite idol. This command is part of a larger section in Leviticus that outlines various laws aimed at maintaining the holiness of the Israelite community. The surrounding verses emphasize the importance of sexual morality and the need to avoid practices that defile the name of God, as seen in Leviticus 18:20 and Leviticus 18:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 20:2 | “Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him. |
| 2 | Deuteronomy 12:31 | You must not worship the LORD your God in this way, because they practice for their gods every abomination which the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their gods. |
| 3 | Deuteronomy 18:10 | Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, |
| 4 | 2 Kings 16:3 | Instead, he walked in the ways of the kings of Israel and even sacrificed his son in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
| 5 | 2 Kings 21:6 | He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — מֹלֶךְ, la.Mo.lekhgenerated
The term מֹלֶךְ (Mo'lek) refers specifically to the idol worshipped by the Ammonites, often associated with the horrific practice of child sacrifice. This word carries a strong negative connotation in the biblical text, as it represents a significant moral failing of the Israelites when they turned to idolatry.
In this verse, the prohibition against giving children to Molech underscores the sanctity of life and the serious nature of idolatry. The command serves as a reminder of the covenant relationship between God and His people, highlighting the expectation that they uphold His name and character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is תִתֵּ֖ן, ti.Ten, meaning 'you will give.' This verb governs the structure, with a series of phrases following it that clarify what is being given and the context surrounding it.
The sentence contains a prohibition structure, with the negation לֹא (lo') appearing prominently to emphasize the commands against both sacrificing children and profaning God's name.
Septuagint Backgroundgenerated
The Septuagint translates מֹלֶךְ as ἄρξοντι (arxonti), which means 'ruler' or 'lord.' This choice may suggest an interpretation of Molech as a powerful entity, emphasizing the danger of yielding to such idolatry.
The Greek translation retains the core meaning of the Hebrew text while presenting it in a way that may resonate with a Hellenistic audience, who might understand the implications of worshipping a 'ruler' in contrast to the worship of the true God.
In plain words — the whole versegenerated
Leviticus 18:21 instructs the Israelites not to sacrifice their children to Molech, a false god, and warns against profaning God's name. This command highlights the importance of respecting life and maintaining the holiness of God's reputation.
Frequently Asked Questionsgenerated
Sacrificing children to Molech refers to the ancient practice where some Israelites offered their infants to this idol, which was condemned in the Bible as a grave sin.
Profaning God's name is serious because it undermines His holiness and authority, damaging the relationship between God and His people.
This command reminds us of the sanctity of life and the importance of honoring God in our actions and decisions.
This verse connects to other laws in Leviticus that emphasize moral purity and the rejection of idolatry, reinforcing the need for the Israelites to remain faithful to God.
Reflection Questionsgenerated
- In what ways can we ensure that we honor God in our lives today?
- What are some modern practices that might parallel the idolatry condemned in this verse?
- How can we teach the importance of respecting life to future generations?
- What steps can we take to deepen our understanding of God's holiness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 18:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt not let any of thy seed pass through [the fire] to Molech,.... The name of an image or idol, according to Aben Ezra, who observes, that their wise men interpret it as a general name
Read John Gill on Leviticus 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
Read Robert Jamieson on Leviticus 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePass through the fire this was done two ways; either, 1. By burning them in the fire, of which see ,38 Isaiah 57:5. Or, 2. By making them pass between two great fires, which was a kind of illustration or consecration of them to that god; which latter seems to be here meant. See Poole "", where the word fire, here understood, is expressed. To Molech, or, Moloch; called also Milcom; an idol chiefly of the Ammonites, as appears from ,3. This seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under…
Read Matthew Poole on Leviticus 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:21 And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.Ver. 21. Pass through the fire.] Either to be burnt to death in honour of that abominable idol; or to be consecrated thereto, by passing between two fires, which scorched them. Neither shalt thou profane the name,] i.e., Cause it to be profaned and blasphemed by others, as in Proverbs 30:9 1 Timothy 1:20.
Read John Trapp on Leviticus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) And thou shalt not let any of thy seed.—Literally, And thou shalt not give any of thy seed. Those who violate the sanctity of the marriage ties will readily sacrifice their children. Hence the prohibition to offer up their children to idols follows the law about unchastity. Pass through the fire to Molech.—Literally, to let it pass to Molech, that is, to put the child into the hands of the figure of Molech, when it fell into the fire which was kindled in the hollow statue of this idol. Molech, also called Milcom, which denotes king, is described as the hideous idol, or “the abomination of the Ammonites” (1 Kings 11:5; 1 Kings 11:11). The following graphic description has been handed…
Read Charles John Ellicott on Leviticus 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Pass through the fire to Molech] The name of this idol is mentioned for the first time in this place. As the word מלח molech or melech signifies king or governor, it is very likely that this idol represented the sun; and more particularly as the fire appears to have been so much employed in his worship. There are several opinions concerning the meaning of passing through the fire to Molech. 1. Some think that the semen humanum was offered on the fire to this idol. 2. Others think that the children were actually made a burnt-offering to him. 3. But others suppose the children were not burnt, but only passed through the fire, or between two fires, by way of consecration to him. That…
Read AdamClarke on Leviticus 18 →CambridgeThe Cambridge Bible for Schools and Colleges21. A more suitable position for this precept would be at the end of the laws in Leviticus 18:7-23. It occurs in a developed form in Leviticus 20:2-5. Its sudden interposition may be accounted for by remembering the condemnation of idolatry under the figure of unfaithfulness to the marriage tie (cp. the expressions in Leviticus 20:5 a), see Jeremiah 3:1 ff. For the worship of Molech (Milcom), the god of the Ammonites, see Barnes (C.B.) on 1 Kings 11:5.
Read Cambridge on Leviticus 18 →Albert Barnes1798–1870Barnes' Notes on the BibleMolech - See the note at Leviticus 20:2-5.
Read Albert Barnes on Leviticus 18 →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 must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD.
“‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh.
You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD.
You must not give any of your children as an offering to Molech, so that you do not profane the name of your God. I am the Lord!
Tyndale line
And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
And thou shalt not give any of thy seed to make them pass through the fire to Molech; neither shalt thou profane the name of thy God: I am Jehovah.
And thou shalt not give any of thy seed to make them pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
Also thou shalt not giue thy children to offer them vnto Molech, neither shalt thou defile the name of thy God: for I am the Lord.
Strictly literal
And thou shalt not give of thy seed to let them pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I am Jehovah.
'And of thy seed thou dost not give to pass over to the Molech; nor dost thou pollute the name of thy God; I [am] Jehovah.
And you do not give from your seed to pass over to the Molech, nor do you defile the Name of your God; I [am] YHWH.
And any of thy seed shalt thou not let pass through [the fire] to Molech, and thou shalt not profane the name of thy God: I am the Lord.
You must not give any of your children to put them into the fire, so that you sacrifice them to Molech, because you must not profane the name of your God. I am Yahweh.
From the Latin
Thou shalt not give any of thy seed to be consecrated to the idol Moloch, nor defile the name of thy God: I am the Lord.
Simplified
Don't give any of your children as a human sacrifice to Molech, for you must not disgrace the character of your God. I am the Lord.
And you may not make any of your children go through the fire as an offering to Molech, and you may not put shame on the name of your God: I am the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint in most respects, with a notable difference in the Samaritan Pentateuch, which uses the term העביד (ha'avid), meaning 'to work' or 'serve,' instead of the term for passing through the fire. This indicates a variation in understanding the nature of the act being prohibited.
וּמִֽזַּרְעֲךָ֥ לֹא־ תִתֵּ֖ן לְהַעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־ שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֽה׃
11 of the 12 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.
ומזרעך לא תתן להעביד למלך ולא תחלל את שׁם אלהיך אני יהוה
1 word differs from the Masoretic Text: העביד (work, serve)
[ומזרע׳ך] [לא] [תתן] [להעביר] [למלך] [ולא] [תחלל] [את] [שם] [אלהי׳ך] אני [יהוה]
1 word on the leather — 11 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 18:21
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.
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
מֹ֫לֶךְ (mo'lek) refers to Molech, the chief deity of the Ammonites, often associated with child sacrifice, particularly in the valley of Hinnom. The word is derived from a root meaning 'king.' It appears in various contexts related to idolatry and is noted for its negative connotations in the Old Testament.
מֹ֫לֶךְ n.pr.div. Molech:—the god to whom Isr. sacrif. children with fire (in valley of Hinnom)
base
H4432 מֹ֫לֶךְ
4432 Molek mo'-lek
from 4427; Molek (i.e. king), the chief deity of the
Ammonites:--Molech. Compare 4445.
see HEBREW for 04427
see HEBREW for 04445
מֹ֫לֶךְ (mo.lekh) — Molech.
§ Molech = "king"
the god of the Ammonites and Phoenicians to whom some Israelites sacrificed their infants in the valley of Hinnom
Prep | N-proper — Preposition · noun properHRd/Npt
(king). The fire-god Molech was the tutelary deity of the children of Ammon, and essentially identical with the Moabitish Chemosh. Fire-gods appear to have been common to all the Canaanite, Syrian and Arab tribes, who worshipped the destructive element under an outward symbol, with the most inhuman rites. According to Jewish tradition, the image of Molech was of brass, hollow within, and was situated without Jerusalem. "His face was (that) of a calf, and his hands stretched forth like a man who opens his hands to receive (something) of his neighbor. And they kindled it with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost." Many instances of human sacrifices are found in ancient writers, which may be compared with the description of the Old Testament of the manner in which Molech was worshipped. Molech was the lord and master of the…
Moloch, king
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
pro-fan' (verb chalal, adjective chalal, chol; bebeloo, bebelos): From profanus, "before (i.e. outside) the temple," therefore unholy, polluted, secular, is of frequent occurrence (verb and adjective) in both the Old Testament and the New Testament. It occurs as the translation of chol in the King James Version only in Eze (22:26, the Revised Version (British and American) "common"; 42:20; 44:23; 48:15, the Revised Version (British and American) "for common use"); as the translation of chalal in Le 21:7,14, the Revised Version margin "polluted"; and Eze 21:25, where, for the King James Version "thou profane wicked prince of Israel," the Revised Version (British and American) has "thou, O deadly wounded wicked one, the prince of Israel." "To profane" (chalal) is seen in
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt