Leviticus 21:6 — Word Study

Depth

WLCקְדֹשִׁ֤ים יִהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹהֵיהֶ֑ם כִּי֩ אֶת־ אִשֵּׁ֨י יְהוָ֜ה לֶ֧חֶם אֱלֹהֵיהֶ֛ם הֵ֥ם מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ׃

BSAThey must behâyâh▸ [set apart, sacred] ◂holyqâdôwsh ◂to their Godʼĕlôhîym [Elohim, the supreme One] and notlôʼ [desecrate, dishonor] profanechâlal▸ the nameshêm [reputation, character] ◂of their Godʼĕlôhîym Becausekîy ◂theyhêm presentqârab [offer, bring near] to the LORDYᵉhôvâh [Yehovah, the covenant God] the food offeringsʼishshâh [sacrifices, gifts] the foodlechem [bread, grain] ◂of their Godʼĕlôhîym they must behâyâh [consecrated, dedicated] holyqôdesh

Word

Listen & take awayLeviticus 21

English ↓ Download MP3

The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 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 (Ko.desh) — no per-word recordings of the Hebrew exist to link to.

Take it away

Go deeper All lexicon entries Interlinear Parallel verse page

Leviticus 21:6quick helps

In a sentenceThe priests are instructed to be holy to God and to honor His name through their offerings.

Who is speakingGod, giving instructions to the priests.

Where we areThis verse is part of the laws governing the conduct of priests in Israel.

The hard wordקְדֹשִׁ֤ים

Take awayHoliness is essential for those who serve God.

Greek	English	Parsing
קְדֹשִׁ֤ים	holy	Adj
יִהְיוּ֙	they will be	Verb, Qal, imperfect third person masculine plural
לֵאלֹ֣הֵיהֶ֔ם	to God their	Preposition, noun common masculine plural construct, suffix
וְלֹ֣א	and not	Conjunction, particle
יְחַלְּל֔וּ	they will profane	Verb, Piel, imperfect third person masculine plural
שֵׁ֖ם	[the] name of	Noun common, masculine singular construct
אֱלֹהֵיהֶ֑ם	God their	Noun common masculine plural construct, suffix
כִּי֩	for	Particle
אֶת־	the object marker	Particle
אִשֵּׁ֨י	[the] fire offerings of	Noun common, masculine plural construct
יְהוָ֜ה	Yahweh	Noun proper
לֶ֧חֶם	[the] food of	Noun common, masculine singular construct
אֱלֹהֵיהֶ֛ם	God their	Noun common masculine plural construct, suffix
הֵ֥ם	they	Pronoun
מַקְרִיבִ֖ם	[are] presenting	Verb, Hiphil, participle (active) masculine plural
וְהָ֥יוּ	and they will be	Verb, Qal, sequential perfect third person common plural
קֹֽדֶשׁ׃	a holy thing	Noun common, masculine singular absolute

Every word in the verse. Click a row to open it in the panel on the left.

8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֱלֹהִים verbהָיָה 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 21:6

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 for the Priestsgenerated

5Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies.

6They must be holy to their God and not profane the name of their God. Because they present to the LORD the offerings made by fire, the food of their God, they must be holy.

7A priest must not marry a woman defiled by prostitution or divorced by her husband, for the priest is holy to his God.

8You are to regard him as holy, since he presents the food of your God. He shall be holy to you, because I the LORD am holy—I who set you apart.

Leviticus 21:6 outlines the requirements for priests, emphasizing their need to maintain holiness in their service to God. This is part of a larger section that details the qualifications and responsibilities of priests, ensuring they uphold the sanctity of their role as mediators between God and the people. The following verses continue to elaborate on their conduct and the importance of their duties.

Cross References

	Reference	Text (BSB)
1	Leviticus 21:8	You are to regard him as holy, since he presents the food of your God. He shall be holy to you, because I the LORD am holy—I who set you apart.
2	Leviticus 10:3	Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent.
3	Exodus 28:36	You are to make a plate of pure gold and engrave on it as on a seal: HOLY TO THE LORD.
4	Exodus 29:44	So I will consecrate the Tent of Meeting and the altar, and I will consecrate Aaron and his sons to serve Me as priests.
5	Ezra 8:28	Then I told them, “You are holy to the LORD, and these articles are holy. The silver and gold are a freewill offering to the LORD, the God of your fathers.

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to

holyLeviticus 21:8 Leviticus 10:3 Exodus 28:36 Exodus 29:44 Ezra 8:28 1 Peter 2:9

profaneLeviticus 18:21 Leviticus 19:12 Malachi 1:6–11

breadLeviticus 3:11 Ezekiel 44:7 Malachi 1:7

thereforeIsaiah 52:11

Nave’s Topical Bible — the subjects this verse is filed under

Uncleanness(Ceremonially speaking)GodNot to be profanedMinister, ChristianCharacter And Attributes OfMourningPriests prohibited, except for the nearest of kinBreadSacrificedPriestThe Time Of MosesSanctificationUnclassified Scriptures Relating To

The Key Word — קְדֹשִׁ֤ים, ke.do.Shimgenerated

The word קָדוֹשׁ (*qadosh*) means holy or sacred, indicating a state of being set apart for God. It is used to describe those who are dedicated to God's service, such as the priests in this verse. The parsing as an adjective shows it describes the state that the priests must embody.

This term highlights the moral and ceremonial significance of holiness, which is essential for the priests as they approach God and present offerings. The lexicons emphasize that holiness involves both a physical and spiritual separation from the common or profane.

How Translations Differ — measured against the Berean Standard Biblegenerated

The translations agree on the rendering of קְדֹשִׁ֤ים as holy and maintain the essential meaning throughout.

Sentence Structuregenerated

The main verb of the verse is יִהְיוּ֙, they will be, which governs the entire statement about the priests' holiness. The structure includes several phrases: a prepositional phrase indicating to whom they must be holy, a negation indicating what they must not do, and clauses that describe their offerings.

The Hebrew word order emphasizes the subjects and their actions, with the verb appearing early in the sentence, indicating the importance of their state of being holy as foundational to their service.

Septuagint Backgroundgenerated

The Septuagint translates קְדֹשִׁ֤ים as ἅγιοι, which also means holy. This choice maintains the concept of sacredness and set-apartness, aligning with the Hebrew meaning.

The Greek term used in the Septuagint reflects a similar understanding of holiness, emphasizing the priests' role in maintaining the sanctity of their service to God.

In plain words — the whole versegenerated

Leviticus 21:6 instructs the priests to be holy to God and not to profane His name. They are to present offerings made by fire, which are considered the food of God, and maintain their holiness in their service.

Frequently Asked Questionsgenerated

What does it mean for the priests to be holy?

Being holy means being set apart for God's service, reflecting His character and obeying His commands.

Why is it important for the priests not to profane God's name?

Profaning God's name undermines His holiness and authority, which is crucial for the priests as they represent God to the people.

What types of offerings are mentioned in this verse?

The offerings mentioned are those made by fire, which include burnt offerings and sacrifices presented to God.

How does this verse relate to the overall role of priests?

This verse establishes the foundational requirement of holiness for priests, which is essential for their role in mediating between God and the people.

Reflection Questionsgenerated

What does holiness mean in my life, and how can I reflect that in my actions?
In what ways can I honor God's name in my daily life?
How do I understand the importance of the offerings I bring to God?
What steps can I take to ensure that I am set apart for God's service?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Leviticus 21:6 itself, not merely on the chapter around it.

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

They shall be holy unto their God,.... Sacred to his service, and wholly given up to it, and not interest themselves in things which hindered from it, or made them unfit for it; and such care becomes

Read John Gill on Leviticus 21 →

Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy. No JFB commentary on this verse.

Read Robert Jamieson on Leviticus 21 →

Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Holy unto their God; devoted to God’ s service, and always prepared and fit for it; and therefore shall keep themselves as far as they can from all defilement, which makes them unmeet for their Master’ s use. Not profane the name of their God, which they especially bear; they shall not disparage the service of God by making it give place to such slight occasions. The bread of their God, i.e. the shew-bread; or rather, all the other offerings besides burntofferings; which are called bread, either because bread is commonly put for all food, as below, ,21; or because God is satisfied and refreshed with these offerings, as a man is with his bread; or rather, because they, or part of them, are…

Read Matthew Poole on Leviticus 21 →

John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Leviticus 21:6 They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, [and] the bread of their God, they do offer: therefore they shall be holy.Ver. 6. They shall be holy.] Heb., Holiness, i.e. all holy, even as holiness itself, merely spiritual. Not profane the name of their God.] Not do anything unworthy the majesty of the ministry: but suffer the dead to bury their dead.

Read John Trapp on Leviticus 21 →

Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) They shall be holy unto their God.—This is the reason why the priests are not to disfigure themselves by maiming their outward appearance. Being sacred to the Lord, they are not to indulge in those outward manifestations of grief which would interfere with the discharge of their sacred duties, and thus cause the name of God to be profaned. The offerings of the Lord made by fire, and the bread of their God.—Better, the offerings of the Lord made by fire, being the food of God. As the altar was the table, the sacrifice burnt on it was called His food. (See Leviticus 3:11.)

Read Charles John Ellicott on Leviticus 21 →

CambridgeThe Cambridge Bible for Schools and Colleges

6. The reason is given for the restriction in Leviticus 21:1, viz. that the name of God, whose ministers they are, may not be polluted by ceremonial uncleanness. the offerings of the Lord made by fire] This expression, or its equivalent, is very frequent in P.The words are probably an insertion from that source here, and so in Leviticus 21:21, Leviticus 22:22; Leviticus 22:27, Leviticus 23:13; Leviticus 23:18. the bread of their God] See Leviticus 3:11; Leviticus 3:16.

Read Cambridge on Leviticus 21 →

Albert Barnes1798–1870Barnes' Notes on the Bible

The word here and in Leviticus 21:8 rendered “bread”, is the same as is rendered food in Leviticus 3:11, Leviticus 3:16, etc., and meat in Leviticus 22:11.

Read Albert Barnes on Leviticus 21 →

Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

6. Holy unto their God — See Leviticus 10:3; Leviticus 11:44; Leviticus 19:2, notes. This denotes entire consecration to God and perfect assimilation to his moral character. Not profane — See Leviticus 18:21, note.

Read Daniel Denison Whedon on Leviticus 21 →

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

They must be holy to their God and not profane the name of their God. Because they present to the LORD the offerings made by fire, the food of their God, they must be holy.

WEBWorld English Bible2000

They shall be holy to their God, and not profane the name of their God, for they offer the offerings of Yahweh made by fire, the bread of their God. Therefore they shall be holy.

MSBMajority Standard Bible2022

They must be holy to their God and not profane the name of their God. Because they present to the LORD the food offerings, the food of their God, they must be holy.

NETBNew English Translation2006

“‘They must be holy to their God, and they must not profane the name of their God, because they are the ones who present the Lord’s gifts, the food of their God. Therefore they must be holy.

Tyndale line

KJVKing James Version1611

They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

ASVAmerican Standard Version1901

They shall be holy unto their God, and not profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer: therefore they shall be holy.

RVARevised Version, American1894

They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, the bread of their God, they do offer: therefore they shall be holy.

NWBWebster's Bible1833

They shall be holy to their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God they do offer: therefore they shall be holy.

GNVGeneva Bible1599

They shalbe holy vnto their God, and not pollute the name of their God: for the sacrifices of the Lord made by fire, and the bread of their God they doe offer: therefore they shalbe holie.

Strictly literal

DBYDarby Translation1890

They shall be holy unto their God, and not profane the name of their God; for they present Jehovah's offerings by fire, the bread of their God; therefore shall they be holy.

YLTYoung's Literal Translation1862

they are holy to their God, and they pollute not the name of their God, for the fire-offerings of Jehovah, bread of their God, they are bringing near, and have been holy.

LSVLiteral Standard Version2020

they are holy to their God, and they do not defile the Name of their God, for the fire-offerings of YHWH, bread of their God, they are bringing near, and have been holy.

ILTInterlinear Literal Translation2000

Holy shall they be unto their God, and they shall not profane the name of their God; for the fire-offerings of the Lord, the bread of their God, do they offer, they shall therefore be holy.

ULBUnlocked Literal Bible2017

They must be holy to their God and not disgrace the name of their God, because the priests offer Yahweh's food offerings, the bread of their God. Therefore the priests must be holy.

From the Latin

DRADouay-Rheims (Challoner)1899

They shall be holy to their God, and shall not profane his name: for they offer the burnt offering of the Lord, and the bread of their God, and therefore they shall be holy.

Simplified

FBVFree Bible Version2020

They must be holy to their God and not disgrace their God's reputation. They are the ones who present the food offerings to the Lord, the food of their God. Consequently they must be holy.

BBEBible in Basic English1949

Let them be holy to their God and not make the name of their God common; for the fire offerings of the Lord and the bread of their God are offered by them, and they are to be holy.

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.

clauseobjectקְדֹשִׁ֤יםholyverbיִהְיוּ֙they.will.beprepositional phrase · prepositionalלֵtonoun phraseאלֹ֣הֵיGodהֶ֔םtheirוְandclauseadverbialלֹ֣אnotverbיְחַלְּל֔וּthey.will.profanenoun phrase · objectשֵׁ֖םthe.namenoun phraseאֱלֹהֵיtheir.Godהֶ֑םtheirכִּי֩(dm)clausenoun phrase · objectאֶת(et)noun phrasenoun phraseאִשֵּׁ֨יthe.fire.offeringsיְהוָ֜הof.Yahwehnoun phraseלֶ֧חֶםthe.foodnoun phraseאֱלֹהֵיtheir.Godהֶ֛םtheirsubjectהֵ֥םtheyverbמַקְרִיבִ֖ם[are].presentingוְandclauseverbהָ֥יוּthey.will.beobjectקֹֽדֶשׁa.holy.thing

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 16 of the 17 words. The Samaritan Pentateuch differs in three words, using קדישׁים for holy and מקרבים for presenting. The Dead Sea Scrolls contain 16 words of the verse, with some parts restored and others supplied, reflecting the same essential message.

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

קְדֹשִׁ֤ים יִהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹהֵיהֶ֑ם כִּי֩ אֶת־ אִשֵּׁ֨י יְהוָ֜ה לֶ֧חֶם אֱלֹהֵיהֶ֛ם הֵ֥ם מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ׃

Septuagintthe Greek the translators chose, word by word

קְדֹשִׁ֤יםἅγιοιיִהְיוּ֙ἔσονταιלֵאלֹ֣הֵיהֶ֔םαὐτῶνוְלֹ֣אοὐיְחַלְּל֔וּβεβηλώσουσινשֵׁ֖םὄνομαאֱלֹהֵיהֶ֑םθεοῦכִּי֩γὰρאִשֵּׁ֨יθυσίαςיְהוָ֜הκυρίουלֶ֧חֶםδῶραאֱלֹהֵיהֶ֛םθεοῦהֵ֥םαὐτοὶמַקְרִיבִ֖םπροσφέρουσινוְהָ֥יוּἔσονταιקֹֽדֶשׁ׃ἅγιοι

16 of the 17 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

קדישׁים יהיו לאלהיהם ולא יחללו את שׁם אלהיהם כי את אשׁי יהוה לחם אלהיהם הם מקרבים והיו קדישׁים

3 words differ from the Masoretic Text: קדישׁים (holy), מקרבים (approach), קדישׁים (holy)

Dead Sea Scrolls — 11Q1a copy a thousand years older than the Leningrad Codex

[יהיו] [לאלהי׳המ] ולא יחללו [שמ] [אלהי׳המ] [כי] [את] אשי יהוה [לח] [מאלהי׳המ] המ מקריבימ והיו קודש

16 words of the verse are on this fragment — 5 partly restored, 8 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.

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 21:6

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.

קְדֹשִׁ֤ים holy יִהְיוּ֙ they will be לֵאלֹ֣הֵיהֶ֔ם to God their וְלֹ֣א and not יְחַלְּל֔וּ they will profane שֵׁ֖ם [the] name of אֱלֹהֵיהֶ֑ם God their כִּי֩ for אֶת־ the object marker אִשֵּׁ֨י [the] fire offerings of יְהוָ֜ה Yahweh לֶ֧חֶם [the] food of אֱלֹהֵיהֶ֛ם God their הֵ֥ם they מַקְרִיבִ֖ם [are] presenting וְהָ֥יוּ and they will be קֹֽדֶשׁ׃ a holy thing

“holy they will be to God their and not they will profane [the] name of God their for the object marker [the] fire offerings of Yahweh [the] food of God their they [are] presenting and they will be a holy thing”

קְדֹשִׁ֤יםke.do.Shim holy H6918 Adj ¶

116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

Holy means set apart or sacred, used to describe God, angels, and saints. In the Bible, it is often used to describe things or people dedicated to God's service, like the Temple in Jerusalem or the prophets who spoke on God's behalf.

Tyndale gloss

holy

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָדוֹשׁ adj. sacred, holy

base

Brown-Driver-Briggs glosses

H6918 קָדוֹשׁ sacred, holy

Strong's Hebrew Dictionary

6918 qadowsh kaw-doshe'

or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or

morally); (as noun) God (by eminence), an angel, a saint, a

sanctuary:--holy (One), saint.

see HEBREW for 06942

Translators Brief Hebrew Lexicon

קָדוֹשׁ (qa.dosh) — holy.

: holy

sacred, holy, Holy One, saint, set apart

קָדוֹשׁ (qa.dosh) — holy: saint.

: saint/priest

sacred, holy, Holy One, saint, set apart

A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)

Morphologythe parsing behind the code

Berean parsing

Adj — Adj
HAampa

The company it keepswords that stand beside it more often than chance

יִשְׂרָאֵלIsrael×אֱלֹהִיםGod×קָדוֹשׁholy×אֲנִיI×מָקוֹםplace×אָכַלto eat×צָבָאarmy×קָדַשׁto consecrate: consecate×

יִהְיוּ֙yih.Yu they will be H1961 Verb · Qal · imperfect third person masculine plural ¶

3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Amplified meaning

set apart, sacred

Tyndale gloss

to be

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →

Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →

Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code

Berean parsing

V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

See TESTAMENT.

Nave's Topical Bible

→ THE MENTAL FACULTY

Freedom of, recognized by God Ge 4:6-10; De 5:29; 1Ki 20:42; Isa 1:18-20; 43:26; Jer 36:3,7; Joh 7:17

See BLESSINGS, CONTINGENT UPON OBEDIENCE

See CHOICE

See CONTINGENCY

→ OF GOD, THE SUPREME RULE OF DUTY Mt 6:10; 12:50; 26:39,42; Mr 3:35; 14:36; Lu 11:2; 22:42; Joh 4:34; 5:30; 6:38-40; Ac…

לֵאלֹ֣הֵיהֶ֔םle.Lo.hei.Hem to God their H430 Preposition · noun common masculine plural construct · suffix ¶

2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.

Amplified meaning

Elohim, the supreme One

Tyndale gloss

God

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code

Berean parsing

Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffix
HR/Ncmpc/Sp3mp

The company it keepswords that stand beside it more often than chance

עָבַדto serve×אַחֵרanother×אֲרוֹןark×אַבְרָםAbraham×דָּרַשׁto seek×שָׁחָהto bow×

וְלֹ֣אve.Lo' and not H3808 Conjunction · 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.

Amplified meaning

desecrate, dishonor

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

Conj | Part — Conjunction · particle
HC/Tn

The company it keepswords that stand beside it more often than chance

עוֹדstill×יָכֹלbe able×

יְחַלְּל֔וּye.cha.le.Lu they will profane H2490 Verb · Piel · imperfect third person masculine plural ¶

143× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

This Hebrew word means to profane or begin, like starting something new or breaking a rule. It appears in the Bible when someone disrespects God or a person, like in Ezekiel 22:26. It can also mean to play music or start a project.

Tyndale gloss

to bore

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Read the full entry →

Morphologythe parsing behind the code

Berean parsing

V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine plural
HVpi3mp

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

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

The company it keepswords that stand beside it more often than chance

שֵׁםname×קֹ֫דֶשׁHoly Place×מִקְדָּשׁsanctuary×שַׁבָּתSabbath×גּוֹיGentile×חָלַלto bore×חֹ֫דֶשׁmonth×בְּרִיתcovenant×

שֵׁ֖םshem [the] name of H8034 Noun common · masculine singular construct ¶

864× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

In the Bible, a name represents a person's identity, honor, and character, like God's name symbolizing His power and authority. It appears in Genesis and other books, often referring to God's name or a person's reputation. This concept is central to understanding biblical identity.

Amplified meaning

reputation, character

Tyndale gloss

name

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H8034 שֵׁם name (√ unknown)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code

Berean parsing

N-ms — Noun common · masculine singular construct
HNcmsc

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant

Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

The company it keepswords that stand beside it more often than chance

קָרָאto call: call to×שֵׁםname×בַּתBath (Shua)×בָּנָהto build×אֵםmother×מָלַךְto reign×יָדָהto give thanks×בָּרַךְto bless×

אֱלֹהֵיהֶ֑ם'e.lo.hei.Hem God their H430 Noun common masculine plural construct · suffix ¶

2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

Tyndale gloss

God

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code

Berean parsing

N-mp | Suff — Noun common masculine plural construct · suffix
HNcmpc/Sp3mp

The company it keepswords that stand beside it more often than chance

עָבַדto serve×אַחֵרanother×אֲרוֹןark×אַבְרָםAbraham×דָּרַשׁto seek×שָׁחָהto bow×

כִּי֩ki for H3588 Particle ¶

4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Tyndale gloss

for

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

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

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b 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

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →

Morphologythe parsing behind the code

Berean parsing

Conj — Particle
HTc

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance

יָדַעto know×

אֶת־'et- the object marker H853 Particle ¶

10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Tyndale gloss

[Obj.]

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code

Berean parsing

HTo — Particle
HTo

The company it keepswords that stand beside it more often than chance

מִגְרָשׁpasture×

אִשֵּׁ֨י'i.Shei [the] fire offerings of H801 Noun common · masculine plural construct ¶

65× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

An ishshah is a food offering or sacrifice given to God, often by fire or eaten by priests, as seen in various Bible translations.

Amplified meaning

sacrifices, gifts

Tyndale gloss

food offering

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

אִשֶּׁה (ishshah) refers to an offering made by fire, primarily understood as a burnt offering in a liturgical context. It can also denote any type of sacrifice, particularly those involving food offerings given to God or consumed by priests. The entries consistently emphasize its sacrificial nature.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִשֶּׁה n.m. an offering made by fire

base

Brown-Driver-Briggs glosses

H801 אִשֶּׁה an offering made by fire

Strong's Hebrew Dictionary

801 'ishshah ish-shaw'

the same as 800, but used in a liturgical sense; properly, a

burnt-offering; but occasionally of any

sacrifice:--(offering, sacrifice), (made) by fire.

see HEBREW for 0800

Translators Brief Hebrew Lexicon

אִשֶּׁה (ish.shah) — food offering.

food offering, offering given to God by fire or eaten by priests, sacrificial offering

Morphologythe parsing behind the code

Berean parsing

N-mp — Noun common · masculine plural construct
HNcmpc

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

ov:

English usagewhat the translators’ English meant

Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

The company it keepswords that stand beside it more often than chance

יהוהThe Lord×נִיחֹחַsoothing×רֵיחַaroma×קָרֵבto present: come×הוּאhe/she/it×מִזְבֵּחַaltar×קֹ֫דֶשׁHoly Place×עֹלָהburnt offering×

יְהוָ֜הYah.weh Yahweh H3068 Noun proper ¶

6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Amplified meaning

Yehovah, the covenant God

Tyndale gloss

The Lord

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'

Brown-Driver-Briggs Hebrew Lexicon (full)

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

יהוה is used with אלהים and suffixes, especially in D

the phrase † אֲנִי יהוה is noteworthy

יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

base

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

3068 Yhovah yeh-ho-vaw'

from 1961; (the) self-Existent or Eternal; Jehovah, Jewish

national name of God:--Jehovah, the Lord. Compare 3050, 3069.

see HEBREW for 01961

see HEBREW for 03050

see HEBREW for 03069

Translators Brief Hebrew Lexicon

יְהֹוָה (ye.ho.vah) — LORD.

Jehovah = "the existing One"

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)

יְהֹוָה (ye.ho.vah) — The Lord.

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code

Berean parsing

N-proper — Noun proper
HNpt

The company it keepswords that stand beside it more often than chance

כֹּהthus×נְאֻםutterance×צָבָאarmy×

לֶ֧חֶםLe.chem [the] food of H3899 Noun common · masculine singular construct ¶

298× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

This Hebrew word refers to food, especially bread or grain. It's used throughout the Bible to describe meals, sacrifices, and daily life, highlighting the importance of food in ancient Israelite culture.

Amplified meaning

bread, grain

Tyndale gloss

food

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.

Brown-Driver-Briggs Hebrew Lexicon (full)

לֶ֫חֶם 296 n.m. and (rarely) f. bread, food

base

Brown-Driver-Briggs glosses

H3899 לֶ֫חֶם bread, food

Strong's Hebrew Dictionary

3899 lechem lekh'-em

from 3898; food (for man or beast), especially bread, or

grain (for making it):--((shew-))bread, X eat, food, fruit,

loaf, meat, victuals. See also 1036.

see HEBREW for 03898

see HEBREW for 01036

Translators Brief Hebrew Lexicon

לֶ֫חֶם (le.chem) — food.

: food(eating)

1) bread, food, grain

1a) bread

1a1) bread

1a2) bread-corn

1b) food (in general)

לֶ֫חֶם (le.chem) — food: bread.

: bread/loaf

1) bread, food, grain

1a) bread

1a1) bread

1a2) bread-corn

1b) food (in general)

לֶ֫חֶם (le.chem) — food: allowance.

: allowance

1) bread, food, grain

1a) bread

1a1) bread

1a2) bread-corn

1b) food (in general)

Morphologythe parsing behind the code

Berean parsing

N-cs — Noun common · masculine singular construct
HNcmsc

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

ov:

English usagewhat the translators’ English meant

Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

The company it keepswords that stand beside it more often than chance

אָכַלto eat×מַיWater (Gate)×לֶ֫חֶםfood×שָׂבֵעַto satisfy×שָׁתָהto drink×בָּשָׂרflesh×יַ֫יִןwine×פַּתmorsel×

אֱלֹהֵיהֶ֛ם'e.lo.hei.Hem God their H430 Noun common masculine plural construct · suffix ¶

2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

Tyndale gloss

God

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code

Berean parsing

N-mp | Suff — Noun common masculine plural construct · suffix
HNcmpc/Sp3mp

The company it keepswords that stand beside it more often than chance

עָבַדto serve×אַחֵרanother×אֲרוֹןark×אַבְרָםAbraham×דָּרַשׁto seek×שָׁחָהto bow×

הֵ֥םhem they H1992 Pronoun ¶

553× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.

Tyndale gloss

they(masc.)

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they

base

Brown-Driver-Briggs glosses

H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they

Strong's Hebrew Dictionary

1992 hem haym

or (prolonged) hemmah {haym'-maw}; masculine plural from

1981; they (only used when emphatic):--it, like, X (how, so)

many (soever, more as) they (be), (the) same, X so, X such,

their, them, these, they, those, which, who, whom, withal, ye.

see HEBREW for 01981

Translators Brief Hebrew Lexicon

הֵ֫מָּה (hem.mah) — they(masc.).

they, these, the same, who

Morphologythe parsing behind the code

Berean parsing

Pron — Pronoun
HPp3mp

The company it keepswords that stand beside it more often than chance

גַּםalso×כָּתַבto write×סֵ֫פֶרscroll: document×הֵ֫מָּהthey(masc.)×נָבָאto prophesy×טָמֵאunclean×מְרִיrebellion×יַ֫חַדunitedness×

מַקְרִיבִ֖םmak.ri.Vim [are] presenting H7126 Verb · Hiphil · participle (active) masculine plural ¶

280× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

To approach or come near someone or something, often with a sense of purpose or intention, like Moses approaching the burning bush in Exodus 3:5. This word can also mean to bring someone or something near, as in presenting an offering to God.

Amplified meaning

offer, bring near

Tyndale gloss

to present: come

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָרֵב], קָרַב 279 vb. come near, approach

Qal 93 approach

Niph. he shall be brought unto God

Pi. cause to approach, bring near

Hiph.

177

bring near, bring, present

of time

as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳

base

Brown-Driver-Briggs glosses

H7126 קָרֵב, קָרַב come near, approach .approach

. he shall be brought unto God

. cause to approach, bring near

. . . bring near, bring, present

. of time

. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳

Strong's Hebrew Dictionary

7126 qarab kaw-rab'

a primitive root; to approach (causatively, bring near) for

whatever purpose:--(cause to) approach, (cause to) bring

(forth, near), (cause to) come (near, nigh), (cause to) draw

near (nigh), go (near), be at hand, join, be near, offer,

present, produce, make ready, stand, take.

Translators Brief Hebrew Lexicon

קָרַב (qa.rav) — to present: come.

: come/approach

1) to come near, approach, enter into, draw near

1a) (Qal) to approach, draw near

1b) (Niphal) to be brought near

1c) (Piel) to cause to approach, bring near, cause to draw near

1d) (Hiphil) to bring near, bring, present

קָרַב (qa.rav) — to present: bring.

: bring/offer

1) to come near, approach, enter into, draw near

1a) (Qal) to approach, draw near

1b) (Niphal) to be brought near

1c) (Piel) to cause to approach, bring near, cause to draw near

1d) (Hiphil) to bring near, bring, present

Morphologythe parsing behind the code

Berean parsing

V-Hiphil — Verb · Hiphil · participle (active) masculine plural
HVhrmpa

The company it keepswords that stand beside it more often than chance

קָרְבָּןoffering×עֹלָהburnt offering×אִשֶּׁהfood offering×אַהֲרֹןAaron×מִנְחָהoffering×מִזְבֵּחַaltar×זֶ֫בַחsacrifice×קָרֵבto present: come×

וְהָ֥יוּve.Ha.yu and they will be H1961 Verb · Qal · sequential perfect third person common plural ¶

3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Amplified meaning

consecrated, dedicated

Tyndale gloss

to be

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →

Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →

Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code

Berean parsing

Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common plural
Hc/Vqq3cp

Bible dictionarieson the English sense

International Standard Bible Encyclopedia

See TESTAMENT.

Nave's Topical Bible

→ THE MENTAL FACULTY

Freedom of, recognized by God Ge 4:6-10; De 5:29; 1Ki 20:42; Isa 1:18-20; 43:26; Jer 36:3,7; Joh 7:17

See BLESSINGS, CONTINGENT UPON OBEDIENCE

See CHOICE

See CONTINGENCY

→ OF GOD, THE SUPREME RULE OF DUTY Mt 6:10; 12:50; 26:39,42; Mr 3:35; 14:36; Lu 11:2; 22:42; Joh 4:34; 5:30; 6:38-40; Ac…

קֹֽדֶשׁ׃Ko.desh a holy thing H6944 Noun common · masculine singular absolute ¶

469× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×

In plain English

Meaning

The Holy Place refers to a sacred or set-apart area, like the temple in Jerusalem. It is a place of sanctity and holiness, where God is worshipped. The Bible describes it as a place of reverence and awe.

Tyndale gloss

Holy Place

Hebrew lexiconskeyed to Strong's numbers

Layman’s summary of all Lexicon entries.generated

קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֹ֫דֶשׁ 469 n.m. apartness, sacredness

base

Brown-Driver-Briggs glosses

H6944 קֹ֫דֶשׁ apartness, sacredness

Strong's Hebrew Dictionary

6944 qodesh ko'-desh

from 6942; a sacred place or thing; rarely abstract,

sanctity:--consecrated (thing), dedicated (thing), hallowed

(thing), holiness, (X most) holy (X day, portion, thing),

saint, sanctuary.

see HEBREW for 06942

Translators Brief Hebrew Lexicon

קֹ֫דֶשׁ (qo.desh) — holiness.

1) apartness, holiness, sacredness, separateness

1a) apartness, sacredness, holiness

1a1) of God

1a2) of places

1a3) of things

1b) set-apartness, separateness

קֹ֫דֶשׁ (qo.desh) — Most Holy Place.

This name means apartness, holiness, sacredness

Also named: hagion (ἅγιον "Most Holy Place" G0039H)

קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.

Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)

This name means apartness, holiness, sacredness

קֹ֫דֶשׁ (qo.desh) — Holy Place.

This name means apartness, holiness, sacredness

Also named: hagion (ἅγιον "Holy Place" G0039)

Morphologythe parsing behind the code

Berean parsing

N-ms — Noun common · masculine singular absolute
HNcmsa

The company it keepswords that stand beside it more often than chance

קֹ֫דֶשׁHoly Place×שֶׁ֫קֶלshekel×הַרmountain: mount×בֶּ֫גֶדtreachery×תְּרוּמָהcontribution×מִקְרָאassembly×מְלָאכָהwork×אַהֲרֹןAaron×

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.

Leviticus 21:6 — Word Study

Cite / Share This Page

Deep Study — Leviticus 21:6

Context — Laws for the Priestsgenerated

Cross References

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to

Nave’s Topical Bible — the subjects this verse is filed under

The Key Word — קְדֹשִׁ֤ים, ke.do.Shimgenerated

How Translations Differ — measured against the Berean Standard Biblegenerated

Sentence Structuregenerated

Septuagint Backgroundgenerated

In plain words — the whole versegenerated

Frequently Asked Questionsgenerated

Reflection Questionsgenerated

Commentators on this verse — 8 expositors, verse by verse

The verse in English, compared — 17 translations, and where they part company

Modern formal

Tyndale line

Strictly literal

From the Latin

Simplified

The sentence as the grammar sees it — from the MACULA Hebrew treebank

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

The map of this verse — what each word keeps company with

Lexicons — every word in Leviticus 21:6