Leviticus 26:31 — Word Study
WLCוְנָתַתִּ֤י אֶת־ עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־ מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃
BSAI will reducenâthan your citiesʻîyr [laying waste] to rubblechorbâh and lay wasteshâmêm your sanctuariesmiqdâsh [places of holy worship, desolate] and I will refuselôʼ [not, utterly reject] to smellrûwach▸ the pleasingnîychôwach aroma of your sacrificesrêyach [sweet fragrance, soothing scent, offerings, gifts to God]
| Greek | English | Parsing |
|---|---|---|
| וְנָתַתִּ֤י | and I will make | Verb, Qal, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| עָֽרֵיכֶם֙ | cities your | Noun common masculine plural construct, suffix |
| חָרְבָּ֔ה | a waste place | Noun common, feminine singular absolute |
| וַהֲשִׁמּוֹתִ֖י | and I will devastate | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| מִקְדְּשֵׁיכֶ֑ם | sanctuaries your | Noun common masculine plural construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| אָרִ֔יחַ | I will smell | Verb, Hiphil, imperfect first person common singular |
| בְּרֵ֖יחַ | [the] odor of | Preposition, noun common masculine singular construct |
| נִיחֹֽחֲכֶֽם׃ | soothing your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will reduce your cities to rubble and lay waste your sanctuaries, and I will refuse to smell the pleasing aroma of your sacrifices. |
| KJV | And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. |
| ASV | And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors. |
| YLT | and I have made your cities a waste, and have made desolate your sanctuaries, and I smell not at your sweet fragrances; |
| WEB | I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings. |
| BBE | And I will make your towns waste and send destruction on your holy places; I will take no pleasure in the smell of your sweet perfumes; |
Where they part company is וַהֲשִׁמּוֹתִ֖י — see How Translations Differ.
The sentence has a main clause followed by two additional phrases that elaborate on the actions God will take.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 26:31
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 — Consequences of Disobediencegenerated
Leviticus 26:31 is part of a passage where God outlines the severe consequences for Israel's disobedience. The chapter details blessings for obedience and curses for turning away from God. Here, God warns that cities will be reduced to rubble and sanctuaries will be laid waste, emphasizing the seriousness of their actions and the resulting desolation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 25:4–10 | Then the city was breached; and though the Chaldeans had surrounded the city, all the men of war fled by night by way of the gate between the two walls near the king’s garden. They headed toward the Arabah, |
| 2 | 2 Chronicles 36:19 | Then the Chaldeans set fire to the house of God and broke down the wall of Jerusalem. They burned down all the palaces and destroyed every article of value. |
| 3 | Nehemiah 2:3–17 | and replied to the king, “May the king live forever! Why should I not be sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?” |
| 4 | Isaiah 1:7 | Your land is desolate; your cities are burned with fire. Foreigners devour your fields before you— a desolation demolished by strangers. |
| 5 | Isaiah 24:10–12 | The city of chaos is shattered; every house is closed to entry. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — חָרְבָּה, char.Bahgenerated
The Hebrew word חָרְבָּה (charbah) refers to a state of waste or desolation. It indicates a place that has been laid waste, often due to calamity or divine judgment. This word is used in contexts where destruction is a direct consequence of sin or disobedience.
In this verse, חָרְבָּה conveys the idea of cities being utterly destroyed, reflecting the severity of God's judgment against His people for their 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 finite verb נָתַתִּ֤י governs the structure of the verse, indicating the actions God will take. The sentence includes several noun phrases that identify the objects of these actions: cities and sanctuaries.
The word order emphasizes the destruction, with the objects placed prominently to highlight the consequences of Israel's actions.
Septuagint Backgroundgenerated
The Septuagint translates נָתַתִּ֤י as θήσω (thēsō), which means 'I will place' or 'I will set.' This choice reflects a similar intent of establishing a state of desolation, but it can carry a less immediate sense of destruction.
The use of ἐρήμους for חָרְבָּה indicates a focus on emptiness or barrenness, aligning with the theme of desolation in the Hebrew.
In plain words — the whole versegenerated
Leviticus 26:31 warns Israel that if they disobey God, He will destroy their cities and sanctuaries, and He will not accept their sacrifices. This reflects the serious consequences of turning away from God.
Frequently Asked Questionsgenerated
It signifies a complete destruction of the cities as a consequence of Israel's disobedience to God's commands.
God's refusal indicates that He will not accept their offerings if they are living in disobedience, showing that ritual without true faith is meaningless.
The sanctuaries are places of worship that were set apart for God, such as the temple, which would be laid waste due to the people's unfaithfulness.
This verse highlights the covenant relationship between God and Israel, emphasizing that obedience leads to blessings while disobedience results in severe consequences.
Reflection Questionsgenerated
- What are some areas in my life where I need to ensure I am obeying God's commands?
- How can I better understand the significance of my worship and offerings to God?
- In what ways can I recognize and address disobedience in my life?
- How does this warning from God encourage me to maintain a faithful relationship with Him?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 26:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will make your cities waste,.... By suffering the enemy to besiege them, enter into them, and plunder them, and destroy the houses in them, and reduce them to the most desolate condition, as
Read John Gill on Leviticus 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. I will make your cities waste.
Read Robert Jamieson on Leviticus 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour sanctuaries; either, 1. God’ s sanctuary, called sanctuaries here, as also 74:7 , because there were divers apartments in it, each of which was a sanctuary, or, which is all one, a holy place, as they are severally called. And your emphatically, not mine, for I disown and abhor it, and all the services you do in it, because you have defiled it. Or, 2. The temples built by you to idols, therefore called their sanctuaries, in opposition to God’ s. Or, 3. Your synagogues. But the first is most probable, because he speaks of the place where they used to offer their sweet odours here following. I will not smell, i.e. not own or accept them. See , &c. Of your sweet odours; either of the…
Read Matthew Poole on Leviticus 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 26:31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.Ver. 31. I will not smell.] I will show myself implacable, inexorable.
Read John Trapp on Leviticus 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) I will make your cities waste.—Not only will the elevated spots outside the cities with their idols be destroyed, and the carcases of the deluded worshippers be scattered among their remains, but the cities themselves will be converted into ruins and desolations (Jeremiah 4:7; Jeremiah 9:11; Ezekiel 6:6; Ezekiel 12:20; Nehemiah 2:17, &c.). And bring your sanctuaries unto desolation.—Even the sanctuary with all its holy places (Jeremiah 51:51; Ezekiel 21:7; Amos 7:9; Pss. 68:36, Psalms 74:7. &c.), sacred edifices, synagogues, &c. (Leviticus 21:23), will not be spared, God thus reversing the promise which He made to the Israelites, that He will set up His dwelling place in the midst of…
Read Charles John Ellicott on Leviticus 26 →CambridgeThe Cambridge Bible for Schools and Colleges31. I will not smell, etc.] Cp. Isaiah 1:11 ff.; Amos 5:21 f.
Read Cambridge on Leviticus 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. I will make your cities waste — Palestine is filled with ruined cities.
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 reduce your cities to rubble and lay waste your sanctuaries, and I will refuse to smell the pleasing aroma of your sacrifices.
I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings.
I will reduce your cities to rubble and lay waste your sanctuaries, and I will refuse to smell the pleasing aroma of your sacrifices.
I will lay your cities waste and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.
Tyndale line
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors.
And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
And I will make your cities waste, and bring your sanctuaries to desolation, and I will not smell the savor of your sweet odors.
And I will make your cities desolate, and bring your Sanctuarie vnto nought, and will not smelll the sauour of your sweete odours.
Strictly literal
And I will lay waste your cities and desolate your sanctuaries; and I will not smell your sweet odours.
and I have made your cities a waste, and have made desolate your sanctuaries, and I smell not at your sweet fragrances;
and I have made your cities a ruin, and have made your sanctuaries desolate, and I do not smell your refreshing fragrance;
And I will render your cities a waste, and I will make desolate your sanctuaries, and I will not smell the savor of your sweet odors.
I will turn your cities into ruins and destroy your sanctuaries. I will not be pleased with the aroma of your offerings.
From the Latin
Insomuch that I will bring your cities to be a wilderness, and I will make your sanctuaries desolate, and will receive no more your sweet odours.
Simplified
I will demolish your towns and destroy your pagan sanctuaries, and I will refuse to accept your sacrifices.
And I will make your towns waste and send destruction on your holy places; I will take no pleasure in the smell of your sweet perfumes;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states: וְנָתַתִּ֤י אֶת־ עָֽרֵיכֶם֙ חָרְבָּ֔ה, which aligns closely with the Septuagint's translation. The Samaritan Pentateuch has three words differing from the Masoretic Text, emphasizing the same themes of destruction and desolation.
וְנָתַתִּ֤י אֶת־ עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־ מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ונתתי את עריכם חרבה והשׁמתי את מקדשׁכם ולא אריח בריח ניחחכם
3 words differ from the Masoretic Text: השׁמתי (be desolate), מקדשׁכם (sanctuary), בריח (bar)
ונתתי את ערי׳כם [חרבה] [והשמותי] [את] [מקדשי׳כם] [ולא] [אריח] [בריח] ניחח׳כם
4 words on the leather — 7 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 26:31
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.
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
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
N-fs — Noun common · feminine singular absoluteHNcfsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
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
מִקְדָּשׁ (miqdash) refers to a sacred place or sanctuary, often associated with the temple or tabernacle of Jehovah. It can denote a consecrated space, including those dedicated to idols, and is derived from a root meaning to consecrate. The term encompasses various types of holy places, such as chapels and asylums.
מִקְדָּשׁ 74 n.m. sacred place, sanctuary
base
H4720 מִקְדָּשׁ sacred place, sanctuary
4720 miqdash mik-dawsh'
or miqqdash (Exod. 15:17) {mik-ked-awsh'}; from 6942; a
consecrated thing or place, especially, a palace, sanctuary
(whether of Jehovah or of idols) or asylum:--chapel, hallowed
part, holy place, sanctuary.
see HEBREW for 06942
מִקְדָּשׁ (miq.dash) — sanctuary.
1) sacred place, sanctuary, holy place
1a) sanctuary
1a1) of the temple
1a2) of the tabernacle
1a3) of Ezekiel's temple
1a4) of Jehovah
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
רִיחַ (ruach) is a verb meaning to smell or perceive an odor. It can also imply acceptance or enjoyment, particularly in metaphorical contexts. The entries suggest it may derive from a root meaning to blow or breathe, though its primary use is related to the sense of smell.
[רִיחַ] vb. denom. Hiph.(?), smell, perceive odour
base
H7306 [רִיחַ] vb. denom. Hiph.(?), smell, perceive odour
7306 ruwach roo'-akh
a primitive root; properly, to blow, i.e. breathe; only
(literally) to smell or (by implication, perceive
(figuratively, to anticipate, enjoy):--accept, smell, X
touch, make of quick understanding.
רִיחַ (ru.ach) — to smell.
1) (Hiphil) to smell, scent, perceive odour, accept
1a) of horse
1b) of delight (metaph)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
smel (Hebrew and Aramaic reach, as noun, "savor," "scent"; ruach, as verb, literally, "to breathe," "to inhale," thence "to smell"; osme, the "smell," "savor," euodia, "sweet smell" "fragrance" osphresis "the sense of smell"; verb osphrainomai): And he came near, and kissed him: and he smelled (way-yarach) the smell (reach) of his raiment, and blessed him, and said, See, the smell (reach) of my son is as the smell (reach) of a field which Yahweh hath blessed" (Ge 27:27). Idols are described as "gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell" (De 4:28). Acceptable sacrifices and pious conduct are called a "sweet smell" or "savor" (Ex 29:18;
רֵיחַ (reyach) refers to scent or odor, derived from the root meaning breath. It encompasses general fragrances and specifically the odor associated with sacrifices to God. The term appears in various contexts, highlighting its significance in both everyday and ritualistic settings.
רֵיחַ 58 n.m. scent, odour (prop. breath)
base
H7381 רֵיחַ scent, odour (prop. breath)
7381 reyach ray'-akh
from 7306; odor (as if blown):--savour, scent, smell.
see HEBREW for 07306
רֵיחַ (re.ach) — aroma.
1) scent, fragrance, aroma, odour
1a) scent, odour
1b) odour of soothing (technical term for sacrifice to God)
Aramaic equivalent: re.ach (רֵיחַ "smell" H7382)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
נִיחֹחַ (nichowach) refers to a state of soothing or tranquility. It is derived from the root meaning restful or pleasant, often associated with a sweet odor. The word is consistently described as conveying a sense of quieting or soothing across the entries.
נִיחֹחַ and נִיחוֹחַ 43 n.[m.] a quieting, soothing, tranquilizing
base
H5207 נִיחֹחַ, נִיחוֹחַ a quieting, soothing, tranquilizing
5207 nichowach nee-kho'-akh
or niychoach {nee-kho'-akh}; from 5117; properly, restful,
i.e. pleasant; abstractly, delight:--sweet (odour).
see HEBREW for 05117
נִיחֹחַ (ni.cho.ach) — soothing.
soothing, quieting, tranquillising
Aramaic equivalent: ni.cho.ach (נִיחוֹחַ "soothing" H5208)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp