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Leviticus 19:7 — Word Study

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WLCוְאִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵרָצֶֽה׃

BSAIfʼim any of it is eatenʼâkal [consumed, devoured] on the thirdshᵉlîyshîy [the next day after tomorrow] dayyôwm ithûwʼ is taintedpiggûwl [unclean, repulsive] and will notlôʼ be acceptedrâtsâh [pleasing, received with favor]

Word
Listen & take awayLeviticus 19
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 7 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 (ye.ra.Tzeh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Leviticus 19:7quick helps
In a sentenceThis verse states that if any of the sacrifice is eaten on the third day, it becomes unclean and will not be accepted.
Who is speakingGod is giving instructions about sacrificial practices to the Israelites.
Where we areThis verse is part of the laws concerning sacrifices in the book of Leviticus.
The hard wordפִּגּוּל
Take awayEating the sacrifice on the third day renders it unacceptable.
6 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause subjectהוּא 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 — Leviticus 19:7

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 Concerning Sacrificesgenerated

6It shall be eaten on the day you sacrifice it, or on the next day; but what remains on the third day must be burned up.
7If any of it is eaten on the third day, it is tainted and will not be accepted.
8Whoever eats it will bear his iniquity, for he has profaned what is holy to the LORD. That person must be cut off from his people.
9When you reap the harvest of your land, you are not to reap to the very edges of your field or gather the gleanings of your harvest.

Leviticus 19:7 is part of a larger section that details the laws regarding sacrifices and their proper handling. This verse specifically addresses the consequences of consuming sacrificial meat after a certain time, emphasizing the importance of purity and acceptance in the sacrificial system. The surrounding verses outline the proper timing for eating sacrifices and the repercussions of failing to adhere to these guidelines.


Cross References

ReferenceText (BSB)
1Isaiah 1:13Bring your worthless offerings no more; your incense is detestable to Me— your New Moons, Sabbaths, and convocations. I cannot endure iniquity in a solemn assembly.
2Isaiah 65:4sitting among the graves, spending nights in secret places, eating the meat of pigs and polluted broth from their bowls.
3Isaiah 66:3Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations.
4Jeremiah 16:18And I will first repay them double their iniquity and their sin, because they have defiled My land with the carcasses of their detestable idols, and they have filled My inheritance with their abominations.”
5Leviticus 7:18–21If any of the meat from his peace offering is eaten on the third day, it will not be accepted. It will not be credited to the one who presented it; it shall be an abomination, and the one who eats of it shall bear his iniquity.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word פִּגּוּל, pi.Gulgenerated

The term פִּגּוּל (pigguwl) refers to meat that is considered unclean or foul, particularly in the context of sacrificial offerings. It is derived from a root meaning to stink, highlighting its ceremonial impurity. The word emphasizes the importance of following divine instructions regarding sacrifices, as failure to do so results in the meat being deemed unacceptable.

In this verse, פִּגּוּל indicates that any meat consumed on the third day is not only unclean but also rejected by God, signifying the seriousness of maintaining purity in worship practices.


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 clause of the verse is introduced by וְאִם (ve.'Im), establishing a conditional statement. The structure includes a verb phrase indicating what happens if the condition is met, followed by a noun phrase that describes the state of the meat.

The finite verb יֵאָכֵ֖ל (ye.'a.Khel) governs the sentence, with the subject being implied in the context. The placement of the conditional phrase at the beginning emphasizes the importance of the condition for the subsequent statements.


Septuagint Backgroundgenerated

The Septuagint translates פִּגּוּל with the Greek term ἄθυτόν, which conveys the idea of something that is unclean or unacceptable. This choice aligns with the Hebrew meaning, reinforcing the notion of impurity associated with the meat.

The Greek word ἐὰν for וְאִם emphasizes the conditional nature of the statement, similar to its Hebrew counterpart.


In plain words — the whole versegenerated

Leviticus 19:7 teaches that if any of the meat from a sacrifice is eaten on the third day, it becomes unclean and will not be accepted by God. This highlights the importance of following God's instructions regarding sacrifices.


Frequently Asked Questionsgenerated

What does it mean for the meat to be 'tainted'?

In this context, 'tainted' means that the meat is ceremonially unclean and thus not suitable for consumption or sacrifice.

Why is the third day significant?

The third day is significant because it marks the time limit for consuming sacrificial meat; eating it after this time renders it unacceptable.

What happens to someone who eats the tainted meat?

Anyone who eats the tainted meat bears the consequences of profaning what is holy, which can lead to being cut off from the community.

How does this verse relate to the concept of holiness in sacrifices?

This verse underscores the necessity of maintaining holiness and purity in sacrificial practices, as failure to do so results in rejection by God.


Reflection Questionsgenerated

  1. What does this verse teach about the importance of following God's instructions?
  2. How can we apply the principle of purity in our own practices of worship?
  3. What are some modern examples of things that can make us 'unclean' in a spiritual sense?
  4. In what ways can we ensure that our offerings to God are pleasing and acceptable?

Commentators on this verse — 6 expositors, verse by verse

Each of these wrote on Leviticus 19:7 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And if it be eaten at all on the third day,.... Or "in eating be eaten" (k) any of it be eaten, the least bit of it: it [is] abominable; it is as any common thing, as if it was no sacrifice; yea, as

Read John Gill on Leviticus 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. If ye offer a sacrifice of peace offerings.

Read Robert Jamieson on Leviticus 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Leviticus 19:7 And if it be eaten at all on the third day, it [is] abominable; it shall not be accepted.Ver. 7. It is abominable.] A thing to be rejected (απιβλητον), saith Aquila, who is thought by some to be the same with Onkelos, the Chaldee paraphrast, who lived ninety years after Christ, and translated the Old Testament into Greek.

Read John Trapp on Leviticus 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(7) If it be eaten at all on the third day.—See Leviticus 7:18.

Read Charles John Ellicott on Leviticus 19 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 7. It is be eaten - on the third day] See Clarke on Leviticus 7:15.

Read AdamClarke on Leviticus 19 →
CambridgeThe Cambridge Bible for Schools and Colleges

7. it is an abomination] As in Leviticus 7:18. See note there. The precepts in Leviticus 19:9-18 set forth the duty of each man towards his neighbour, especially towards the poor, and such as are in need of protection.

Read Cambridge on Leviticus 19 →

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

If any of it is eaten on the third day, it is tainted and will not be accepted.

WEBWorld English Bible2000

If it is eaten at all on the third day, it is an abomination. It will not be accepted;

MSBMajority Standard Bible2022

If any of it is eaten on the third day, it is tainted and will not be accepted.

NETBNew English Translation2006

If, however, it is eaten on the third day, it is spoiled, it will not be accepted,

Tyndale line

KJVKing James Version1611

And if it be eaten at all on the third day, it is abominable; it shall not be accepted.

ASVAmerican Standard Version1901

And if it be eaten at all on the third day, it is an abomination; it shall not be accepted:

RVARevised Version, American1894

And if it be eaten at all on the third day, it is an abomination; it shall not be accepted:

NWBWebster's Bible1833

And if it shall be eaten at all on the third day, it is abominable; it shall not be accepted.

GNVGeneva Bible1599

For if it be eaten the third day, it shall be vncleane, it shall not be accepted.

Strictly literal

DBYDarby Translation1890

And if it be eaten at all on the third day, it is an unclean thing: it shall not be accepted.

YLTYoung's Literal Translation1862

and if it be really eaten on the third day, it [is] an abomination, it is not pleasing,

LSVLiteral Standard Version2020

and if it is really eaten on the third day, it [is] an abomination, it is not pleasing,

ILTInterlinear Literal Translation2000

And if the intention was that it should be eaten on the third day, it is an abomination, it shall not be favorably received.

ULBUnlocked Literal Bible2017

If it is eaten at all on the third day, it is unclean meat; it must not be accepted,

From the Latin

DRADouay-Rheims (Challoner)1899

If after two days ally man eat thereof, he shall be profane and guilty of impiety:

Simplified

FBVFree Bible Version2020

If you do eat some of it on the third day, the sacrifice becomes repulsive and won't be accepted.

BBEBible in Basic English1949

If any of it is used for food on the third day, it is a disgusting thing and will not be pleasing to 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.

וְandclauseclauseאִ֛םifclauseadverbialהֵאָכֹ֥לindeed.(eaten)verbיֵאָכֵ֖לit.will.be.eatenprepositional phrase · prepositionalבַּonnoun phrasethenoun phraseיּ֣וֹםdaynumeral phraseהַ(the)שְּׁלִישִׁ֑יthirdclausepredicateפִּגּ֥וּל[is].unclean.meatsubjectה֖וּאitclauseadverbialלֹ֥אnotverbיֵרָצֶֽהit.will.be.accepted

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint agree closely in wording, with the Samaritan Pentateuch differing by using אכל instead of the full form in the Masoretic Text. The Dead Sea Scrolls show one word on the leather and several restored, but they align with the Masoretic Text in meaning.

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

וְאִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵרָצֶֽה׃

Septuagintthe Greek the translators chose, word by word
וְאִ֛םἐὰνהֵאָכֹ֥לβρώσειיֵאָכֵ֖לβρωθῇבַּיּ֣וֹםἡμέρᾳהַשְּׁלִישִׁ֑יτρίτῃפִּגּ֥וּלἄθυτόνה֖וּאἐστινלֹ֥אοὐיֵרָצֶֽה׃δεξθήσεται

9 of the 9 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ואם אכל יאכל ביום השׁלישׁי פגול הוא לא ירצה

1 word differs from the Masoretic Text: אכל (eat)

Dead Sea Scrolls — 4Q23a copy a thousand years older than the Leningrad Codex

ואם האכל [יאכל] [ביום] [השלישי] [פגול] הוא לא [ירצה]

1 word on the leather — 3 partly restored, 5 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.

Leviticus 19:7אִםand ifand ifאִםאָכַלevereverאָכַלאָכַלit will be it will be eateאָכַליוֹםon the dayon the dayיוֹםשְׁלִישִׁיthirdthirdשְׁלִישִׁיפִּגּוּל[is] unclea[is] unclean meפִּגּוּלהוּאititהוּאלֹאnotnotלֹארָצָהit will be it will be acceרָצָהשָׁלֹשׁthreethreeשָׁלֹשׁשָׁתָהto drinkto drinkשָׁתָהלֶ֫חֶםfoodfoodלֶ֫חֶםשַׁבָּתSabbathSabbathשַׁבָּתחֵןfavorfavorחֵןיֵשׁtherethereיֵשׁשְׁבִיעִיseventhseventhשְׁבִיעִיהִיןhinhinהִיןרְבִיעִיfourthfourthרְבִיעִיבָּשָׂרfleshfleshבָּשָׂראָכַלto eatto eatאָכַלטָמֵאuncleanuncleanטָמֵאעֵתtimetimeעֵתיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדשֶׁ֫לֶםpeace offepeace offeringשֶׁ֫לֶם
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 Leviticus 19:7

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.

and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
וְאִ֛םve.'Im and if H518 Conjunction · particle
1,070× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Tyndale gloss
if
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִם conj.

hypoth. part. if

Interrog. part.

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

Brown-Driver-Briggs glosses

H518a אִם conj. . hypoth. part. if

. Interrog. part.

H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

Strong's Hebrew Dictionary

518 'im eem

a primitive particle; used very widely as demonstrative, lo!;

interrog., whether?; or conditional, if, although; also Oh

that!, when; hence, as a negative, not:--(and, can-,

doubtless, if, that) (not), + but, either, + except, +

more(-over if, than), neither, nevertheless, nor, oh that, or,

+ save (only, -ing), seeing, since, sith, + surely (no more,

none, not), though, + of a truth, + unless, + verily, when,

whereas, whether, while, + yet.

Translators Brief Hebrew Lexicon

אִם (im) — if.

: if/whether_or/though

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

[כִּי] אם (ki im) — if: except.

1) except if

1a) but if

אִם (im) — if: surely no.

: surely_no

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: surely yes.

: surely_yes

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: until.

: until/except

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | Conj — Conjunction · particle
HC/Tc
The company it keepswords that stand beside it more often than chance
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
הֵאָכֹ֥לhe.'a.Khol ever H398 Verb · Niphal · infinitive absolute
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.
Amplified meaning
consumed, devoured
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-Niphal-Ptc — Verb · Niphal · infinitive absolute
HVNaa
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
יֵאָכֵ֖לye.'a.Khel it will be eaten H398 Verb · Niphal · imperfect third person masculine singular
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
HVNi3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
בַּיּ֣וֹםbai.Yom on the day H3117 Preposition · noun common masculine singular absolute
2,306× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Tyndale gloss
day
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.

Brown-Driver-Briggs Hebrew Lexicon (full)

יוֹם 2285 n.m. day

day, opp. night

Day as division of time

יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

Pl. days of anyone

Days

יוֹם = time

Phrases

base

Brown-Driver-Briggs glosses

H3117 יוֹם day . day, opp. night

. Day as division of time

. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

. Pl. days of anyone

. Days

. יוֹם = time

. Phrases

Strong's Hebrew Dictionary

3117 yowm yome

from an unused root meaning to be hot; a day (as the warm

hours), whether literal (from sunrise to sunset, or from one

sunset to the next), or figurative (a space of time defined by

an associated term), (often used adverb):--age, + always, +

chronicals, continually(-ance), daily, ((birth-), each, to)

day, (now a, two) days (agone), + elder, X end, + evening, +

(for) ever(-lasting, -more), X full, life, as (so) long as

(... live), (even) now, + old, + outlived, + perpetually,

presently, + remaineth, X required, season, X since, space,

then, (process of) time, + as at other times, + in trouble,

weather, (as) when, (a, the, within a) while (that), X whole

(+ age), (full) year(-ly), + younger.

Translators Brief Hebrew Lexicon

יוֹם (yom) — day.

: day/when/time/period

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: old.

: old/(full/many)[days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: year.

: year[of_days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:

(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see

Day

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…

The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…

American Tract Society Bible Dictionary

The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.

and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
הַשְּׁלִישִׁ֑יha.she.li.Shi third H7992 Particle
107× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means third in a sequence, like a third day or year. It is used in the Bible to describe time, rank, or quantity, such as the third day of creation in Genesis.
Amplified meaning
the next day after tomorrow
Tyndale gloss
third
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁלִישִׁי (shliyshiy) means 'third' and is used as an ordinal number. It can refer to a third part, time, or rank, and can also denote a third-story cell. The entries indicate its feminine form as שְׁלִישִׁית and note its relation to the number three.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁלִישִׁי m. שְׁלִישִׁית f. adj.num.ord. 108 third

base

Brown-Driver-Briggs glosses

H7992 שְׁלִישִׁי, שְׁלִישִׁית third

Strong's Hebrew Dictionary

7992 shliyshiy shel-ee-shee'

ordinal from 7969; third; feminine a third (part); by

extension, a third (day, year or time); specifically, a

third-story cell):--third (part, rank, time), three (years

old).

see HEBREW for 07969

Translators Brief Hebrew Lexicon

שְׁלִישִׁי (she.li.shi) — third.

1) third, one third, third part, third time

1a) ordinal number

Morphologythe parsing behind the code
Berean parsing
Art | Adj — Particle
HTd/Aomsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

thurd (shelishi; tritos): Isa 19:24, "In that day shall Israel be the third with Egypt and with Assyria," etc., brings out very distinctly the universal and missionary character of Isaiah's prophecies and of Israel's destiny (compare Eze 16:63; and see G. A. Smith, Isaiah, II, 275, 278; Watkinson, Th. Blind Spot 21 ff).

For "third hour," "third month," "third year," see CALENDAR; DAY; TIME.

and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
פִּגּ֥וּלpi.Gul [is] unclean meat H6292 Noun common · masculine singular absolute
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word describes something that is unclean or foul, often referring to food that is not suitable for sacrifice. It is used to convey a sense of something being disgusting or unacceptable.
Amplified meaning
unclean, repulsive
Tyndale gloss
refuse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פִּגּוּל (pigguwl) refers to a foul or refuse thing, specifically in the context of unclean sacrificial flesh. The term is derived from a root meaning to stink, indicating something that is ceremonially unclean. It is used technically in sacrificial contexts, highlighting its specific application in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

פִּגּוּל n.m. foul thing, refuse, but only as term. techn. of unclean sacrificial flesh

base

Brown-Driver-Briggs glosses

H6292 פִּגּוּל foul thing, refuse, but only as term. techn. of unclean sacrificial flesh

Strong's Hebrew Dictionary

6292 pigguwl pig-gool'

or piggul {pig-gool'}; from an unused root meaning to stink;

properly, fetid, i.e. (figuratively) unclean

(ceremonially):--abominable(-tion, thing).

Translators Brief Hebrew Lexicon

פִּגּוּל (pig.gul) — refuse.

1) foul thing, refuse

1a) unclean sacrificial flesh (only use)

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

met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.

Smith's Bible Dictionary

It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]

The company it keepswords that stand beside it more often than chance
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
ה֖וּאhu' it H1931 Pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3ms
The company it keepswords that stand beside it more often than chance
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and if ever it will be eaten on the day third [is] unclean meat it not it will be accepted
יֵרָצֶֽה׃ye.ra.Tzeh it will be accepted H7521 Verb · Niphal · imperfect third person masculine singular
56× 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 accept or be pleased with something, like God accepting our prayers. It appears in Psalms and Proverbs, showing God's favor towards us. This word is about being satisfied or delighted.
Amplified meaning
pleasing, received with favor
Tyndale gloss
to accept
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָצָה vb. be pleased with, accept favourably

Qal

be pleased with, favourable to

accept

be pleased

make acceptable, satisfy (by paying off debt)

Niph.

pass. of Qal 2, be accepted, of sacrifices

pass. of Qal 4: her punishment is accepted (as satisfactory)

Pi. seek the favour of the poor

Hiph. the land shall pay off her sabbaths

Hithp. with what shall he make himself acceptable unto his lord ?

base

Brown-Driver-Briggs glosses

H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to

. accept

. be pleased

. make acceptable, satisfy (by paying off debt)

. . pass. of Qal 2, be accepted, of sacrifices

. pass. of Qal 4: her punishment is accepted (as satisfactory)

. seek the favour of the poor

. the land shall pay off her sabbaths

. with what shall he make himself acceptable unto his lord ?

Strong's Hebrew Dictionary

7521 ratsah raw-tsaw'

a primitive root; to be pleased with; specifically, to

satisfy a debt:--(be) accept(-able), accomplish, set

affection, approve, consent with, delight (self), enjoy, (be,

have a) favour(-able), like, observe, pardon, (be, have, take)

please(-ure), reconcile self.

Translators Brief Hebrew Lexicon

רָצָה (ra.tsah) — to accept.

1) to be pleased with, be favourable to, accept favourably

1a) (Qal)

1a1) to be pleased with, be favourable to

1a2) to accept

1a3) to be pleased, be determined

1a4) to make acceptable, satisfy

1a5) to please

1b) (Niphal) to be accepted, be pleased with

1c) (Piel) to seek favour of

1d) (Hiphil) to please, pay off

1e) (Hithpael) to make oneself acceptable or pleasing

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
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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