Leviticus 26:30 — Word Study
WLCוְהִשְׁמַדְתִּ֞י אֶת־ בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־ חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־ פִּגְרֵיכֶ֔ם עַל־ פִּגְרֵ֖י גִּלּוּלֵיכֶ֑ם וְגָעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם׃
BSAI will destroyshâmad [annihilate, devastate] your high placesbâmâh [cultic platforms, idolatrous shrines] cut downkârath [demolish, uproot] your incense altarschammân [idolatrous pillars, sun-images] and heapnâthan [pile, cast] your lifeless bodiespeger [corpses, dead carcasses] onʻal the lifeless remainspeger [dead bodies, carcasses] of your idolsgillûwl [false gods, logs or round pieces of wood] and My soulnephesh [living being, essence] will despisegâʻal [abhor, strongly dislike] youʼêth
| Greek | English | Parsing |
|---|---|---|
| וְהִשְׁמַדְתִּ֞י | and I will destroy | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| בָּמֹֽתֵיכֶ֗ם | high places your | Noun common feminine plural construct, suffix |
| וְהִכְרַתִּי֙ | and I will cut down | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| חַמָּ֣נֵיכֶ֔ם | incense altars your | Noun common masculine plural construct, suffix |
| וְנָֽתַתִּי֙ | and I will put | Verb, Qal, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| פִּגְרֵיכֶ֔ם | corpses your | Noun common masculine plural construct, suffix |
| עַל־ | on | Preposition |
| פִּגְרֵ֖י | [the] corpses of | Noun common, masculine plural construct |
| גִּלּוּלֵיכֶ֑ם | idols your | Noun common masculine plural construct, suffix |
| וְגָעֲלָ֥ה | and it will abhor | Verb, Qal, sequential perfect third person feminine singular |
| נַפְשִׁ֖י | self my | Noun common feminine singular construct, suffix |
| אֶתְכֶֽם׃ | the object marker you | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you. |
| KJV | And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. |
| ASV | And I will destroy your high places, and cut down your sun-images, and cast your dead bodies upon the bodies of your idols; and my soul shall abhor you. |
| YLT | And I have destroyed your high places, and cut down your images, and have put your carcases on the carcases of your idols, and My soul hath loathed you; |
| WEB | I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you. |
| BBE | And I will send destruction on your high places, overturning your perfume altars, and will put your dead bodies on your broken images, and my soul will be turned from you in disgust. |
Where they part company is in the nuances of the verbs used — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that elaborate on the actions and consequences involved.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 26:30
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 — Warnings of Judgmentgenerated
Leviticus 26:30 is part of a series of warnings from God to the Israelites about the consequences of disobedience and idolatry. In this passage, God outlines the severe judgment that will come upon them if they turn away from Him and worship false gods. This theme of judgment is consistent throughout the book of Leviticus, emphasizing the importance of faithfulness to God’s covenant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 13:2 | And he cried out against the altar by the word of the LORD, “O altar, O altar, this is what the LORD says: ‘A son named Josiah will be born to the house of David, and upon you he will sacrifice the priests of the high places who burn incense upon you, and human bones will be burned upon you.’” |
| 2 | 2 Kings 23:8–16 | Then Josiah brought all the priests from the cities of Judah and desecrated the high places, from Geba to Beersheba, where the priests had burned incense. He tore down the high places of the gates at the entrance of the gate of Joshua the governor of the city, which was to the left of the city gate. |
| 3 | 2 Chronicles 14:3–5 | He removed the foreign altars and high places, shattered the sacred pillars, and chopped down the Asherah poles. |
| 4 | 2 Chronicles 23:17 | So all the people went to the temple of Baal and tore it down. They smashed the altars and idols to pieces and killed Mattan the priest of Baal in front of the altars. |
| 5 | 2 Chronicles 31:1 | When all this had ended, the Israelites in attendance went out to the cities of Judah and broke up the sacred pillars, chopped down the Asherah poles, and tore down the high places and altars throughout Judah and Benjamin, as well as in Ephraim and Manasseh, until they had utterly destroyed them all. Then all the Israelites returned to their cities, each to his own property. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הִשְׁמַדְתִּי, ve.hish.mad.Tigenerated
The verb שָׁמַד (shamad) means to destroy or exterminate, indicating a complete and utter annihilation. The Hiphil form used here emphasizes the active role of God in bringing about this destruction, particularly concerning places of idol worship.
In this context, הִשְׁמַדְתִּי conveys God's intention to eradicate the high places associated with idolatry, highlighting the seriousness of His judgment against unfaithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is הִשְׁמַדְתִּי, I will destroy, which governs a series of actions related to idolatry: cutting down altars, heaping bodies, and the final clause about God's soul despising the people. The structure emphasizes the sequential nature of these judgments.
The sentence is complex, with multiple clauses detailing the actions God will take against the Israelites' idolatrous practices, culminating in the strong emotional response of God as expressed in the final clause.
Septuagint Backgroundgenerated
The Septuagint translates הִשְׁמַדְתִּי as ἐρημώσω, which conveys a sense of desolation. This choice suggests a broader interpretation of destruction that includes not just physical annihilation but also the resultant emptiness and abandonment of the land.
This rendering aligns with the overall theme of judgment in the Septuagint, emphasizing the consequences of turning away from God.
In plain words — the whole versegenerated
Leviticus 26:30 warns the Israelites that if they turn to idol worship, God will destroy their high places and altars, and their lifeless bodies will be heaped upon the remains of their idols. This reflects God's strong displeasure towards idolatry and His commitment to uphold His covenant.
Frequently Asked Questionsgenerated
It means that God will eliminate the sites of idol worship, which are seen as abominations in His sight, emphasizing the need for purity in worship.
This imagery illustrates the total defeat and disgrace of the idols, showing that they are powerless to save their worshippers from judgment.
It indicates a deep emotional response from God, reflecting His holiness and the seriousness of turning away from Him to worship false gods.
This verse underscores the consequences of disobedience and the importance of remaining faithful to God's covenant, a recurring theme throughout Leviticus.
Reflection Questionsgenerated
- What are some modern-day 'high places' that distract me from my relationship with God?
- How can I ensure that my worship is directed solely to God and not to anything else?
- In what ways might I be tempted to compromise my faith, and how can I resist those temptations?
- How does understanding God's judgment help me appreciate His grace and mercy?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 26:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will destroy your high places,.... Which Jarchi interprets of towers and palaces; but Aben Ezra of the place of sacrifices; for on high places, hills and mountains, they used to build altars,
Read John Gill on Leviticus 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.
Read Robert Jamieson on Leviticus 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour high places, in which you will sacrifice after the manner of the heathens. See . Your images; or, your images of the sun, made for the honour and worshipping of the sun, and having some resemblance to it. See . Under this one kind of idolatry, famous and frequent in those times and places, he contains all the rest. The carcasses of your idols; so he calls them, either to signify that their idols, how specious soever or glorious in their eyes, were in truth but lifeless and contemptible carcasses, having eyes, but see not, &c., , or to show that their idols should be so far from helping them, that they should be thrown down and broken with them, and both should lie together in a forlorn…
Read Matthew Poole on Leviticus 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 26:30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.Ver. 30. Upon the carcasses.] Or, Stumps and shivers of your idols overturned. Thus in Ket’ s conspiracy, those rebels of Norfolk, that brought with them into the field the pyx under his canopy in a cart, not without masses, crosses, banners, candlesticks, &c., all which trumpery, together with their breaden god, was tumbled in the dirt, amidst the carcasses of their late idolatrous worshippers. Act. and Mon., fol. 1190.
Read John Trapp on Leviticus 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) And I will destroy your high places.—Though these eminences were also used for the worship of Jehovah (Judges 6:25-26; Judges 13:16-23; 1 Samuel 7:10; 1 Kings 3:2; 2 Kings 12:3; 1 Chronicles 21:26, &c.), the context shows that the high places here are such as were dedicated to idolatrous worship (Numbers 22:41; Numbers 33:52; Deuteronomy 12:2; Joshua 13:17, &c.). By the destruction of these places of idolatrous worship, the Israelites would see how utterly worthless those deities were whom they preferred to the God who had wrought such signal redemption for them. And cut down your images.—Better, and cut down your sun-images, or solar-statues, that is, idolatrous pillars of the sun-god…
Read Charles John Ellicott on Leviticus 26 →CambridgeThe Cambridge Bible for Schools and Colleges30. high places] places on which the Israelites anciently practised their worship, and often carried on idolatrous rites in connexion with it. They at first used hills or mountains, and afterwards mounds or platforms. Such idolatrous high places were destroyed by Josiah (2 Kings 23:5-20), but the worship of Jehovah on them (1 Kings 22:43; 2 Kings 15:35) continued till the Exile. sun-images] rather, sun-pillars, probably emblems of a Phoenician deity, Baal-Ḥ ?ammân, ‘Lord of the sun’s heat.’ See Skinner (C.B.) on Isaiah 17:8. idols] The Heb. word is a favourite one with Ezekiel (Ezekiel 6:5, etc.). It is a term of contempt, probably meaning blocks, shapeless things.
Read Cambridge on Leviticus 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. I will destroy your high places — These were probably artificial eminences on which idol worshippers set up the statues of their gods. Images — These were sun-pillars or sun-statues, standing on the altars of Baal.
Read Daniel Denison Whedon on Leviticus 26 →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
I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you.
I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you.
I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you.
I will destroy your high places and cut down your incense altars, and I will stack your dead bodies on top of the lifeless bodies of your idols. I will abhor you.
Tyndale line
And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.
And I will destroy your high places, and cut down your sun-images, and cast your dead bodies upon the bodies of your idols; and my soul shall abhor you.
And I will destroy your high places, and cut down your sun-images, and cast your carcases upon the carcases of your idols; and my soul shall abhor you.
And I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you.
I will also destroy your hye places, and cut away your images, and cast your carkeises vpon the bodies of your idoles, and my soule shall abhorre you.
Strictly literal
And I will lay waste your high places, and cut down your sun-pillars, and cast your carcases upon the carcases of your idols; and my soul shall abhor you.
And I have destroyed your high places, and cut down your images, and have put your carcases on the carcases of your idols, and My soul hath loathed you;
And I have destroyed your high places, and cut down your images, and have put your carcasses on the carcasses of your idols, and My soul has loathed you;
And I will destroy your high-places, and cut down your sun-images, and cast your carcasses upon the carcasses of your idols; and my soul shall loath you.
I will destroy your high places, cut down your incense altars, and throw your corpses on the corpses of your idols, and I myself will abhor you.
From the Latin
I will destroy your high places, and break your idols. You shall fall among the ruins of your idols, and my soul shall abhor you.
Simplified
I will destroy your high places of worship, smash your altars of incense, and pile up your dead bodies on what remains of your idols, which also have no life at all. I will really despise you.
And I will send destruction on your high places, overturning your perfume altars, and will put your dead bodies on your broken images, and my soul will be turned from you in disgust.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Samaritan Pentateuch agrees with the Masoretic Text in this verse, word for word, indicating a strong consistency in the transmission of this text. The Dead Sea Scrolls show some damage, with a few words restored, but the core message remains aligned with the Masoretic Text.
וְהִשְׁמַדְתִּ֞י אֶת־ בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־ חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־ פִּגְרֵיכֶ֔ם עַל־ פִּגְרֵ֖י גִּלּוּלֵיכֶ֑ם וְגָעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם׃
12 of the 15 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.
והשׁמדתי את במתיכם והכרתי את חמניכם ונתתי את פגריכם על פגרי גלוליכם וגעלה נפשׁי אתכם
Agrees with the Masoretic Text here, word for word.
[והשמדתי] [את] [במתי׳כם] [והכרתי] את חמני׳כם ונתתי [את] [פגרי׳כם] [על] [פגרי] [גלולי׳כם] [וגעלה] נפש׳י את׳כם
3 words on the leather — 2 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 26:30
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.
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חַמָּן (chamman) refers to a 'sun-pillar' and is associated with idolatrous worship. The term is derived from a root meaning 'to be warm' or 'to be hot.' It encompasses meanings related to idols and images, particularly in the context of worship practices.
[חַמָּן] n.m. sun-pillar, used in idolatrous worship
base
H2553 [חַמָּן] sun-pillar, used in idolatrous worship
2553 chamman kham-mawn'
from 2535; a sun-pillar:--idol, image.
see HEBREW for 02535
חַמָּן (cham.man) — pillar.
1) incense altar, sun-pillar, idol, image
1a) used in idolatrous worship
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word פֶּ֫גֶר (peger) means 'corpse' or 'carcass' and can refer to the dead body of either a human or an animal. It can also figuratively denote an idolatrous image. The word is derived from a related root, H6296, which is not detailed in the entries.
פֶּ֫גֶר n.m. corpse, carcass
base
H6297 פֶּ֫גֶר corpse, carcass
6297 peger peh'gher
from 6296; a carcase (as limp), whether of man or beast;
figuratively, an idolatrous image:--carcase, corpse, dead
body.
see HEBREW for 06296
פֶּ֫גֶר (pe.ger) — corpse.
1) corpse, carcass, monument, stela
1a) corpse (of man)
1b) carcass (of animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פֶּ֫גֶר (peger) means 'corpse' or 'carcass' and can refer to the dead body of either a human or an animal. It can also figuratively denote an idolatrous image. The word is derived from a related root, H6296, which is not detailed in the entries.
פֶּ֫גֶר n.m. corpse, carcass
base
H6297 פֶּ֫גֶר corpse, carcass
6297 peger peh'gher
from 6296; a carcase (as limp), whether of man or beast;
figuratively, an idolatrous image:--carcase, corpse, dead
body.
see HEBREW for 06296
פֶּ֫גֶר (pe.ger) — corpse.
1) corpse, carcass, monument, stela
1a) corpse (of man)
1b) carcass (of animals)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גִּלּוּל (gilluwl) refers to idols, specifically in the plural form, and implies shapeless objects like logs or blocks. The term is derived from a root meaning 'log' and is used in contexts related to idolatry.
[גִּלּוּל] n.m. only pl. idols (= logs, blocks, shapeless things)
base
H1544 [גִּלּוּל] only pl. idols (= logs, blocks, shapeless things)
1544 gilluwl ghil-lool'
or (shortened) gillul {ghil-lool'}; from 1556; properly, a
log (as round); by implication, an idol:--idol.
see HEBREW for 01556
גִּלּוּל (gil.lul) — idol.
idols
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
גָּעַל (ga'al) means to abhor or loathe. It is a primitive root that conveys a strong sense of rejection or detestation. The verb appears in various forms: in the Qal stem, it means to abhor; in the Niphal, it can imply being defiled; and in the Hiphil, it refers to rejecting something as loathsome.
[גָּעַל] vb. abhor, loathe
Qal abhor, loathe
Niph. the shield of heroes was defiled
Hiph. and doth not curse, or allow, (the cow) to reject as loathsome
base
H1602 גָּעַל abhor, loathe
1602 ga`al gaw-al'
a primitive root; to detest; by implication, to
reject:--abhor, fail, lothe, vilely cast away.
גָּעַל (ga.al) — to abhor.
1) to abhor, loathe, be vilely cast away, fall
1a) (Qal) to abhor, loathe
1b) (Niphal) to be defiled
1c) (Hiphil) to reject as loathsome, show aversion
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
ab-hor': "To cast away," "reject," "despise," "defy," "contemn," "loathe," etc.
(1) Translated in the Old Testament from the following Hebrew words amongst others: (ba'ash), "to be or to become stinking" (1Sa 27:12; 2Sa 16:21); (ga`al), "to cast away as unclean," "to loathe"; compare Eze 16:5 the King James Version; (quts), "to loathe," "to fear" (Ex 1:12 m; 1Ki 11:25; Isa 7:16); (shaqats), "to detest" (Ps 22:24); (ta'abh), (ta`abh), "to contemn" (De 23:7)…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp