Leviticus 5:15 — Word Study
WLCנֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל מַ֔עַל וְחָֽטְאָה֙ בִּשְׁגָגָ֔ה מִקָּדְשֵׁ֖י יְהוָ֑ה וְהֵבִיא֩ אֶת־ אֲשָׁמ֨וֹ לַֽיהוָ֜ה אַ֧יִל תָּמִ֣ים מִן־ הַצֹּ֗אן בְּעֶרְכְּךָ֛ כֶּֽסֶף־ שְׁקָלִ֥ים בְּשֶֽׁקֶל־ הַקֹּ֖דֶשׁ לְאָשָֽׁם׃
BSAIfkîy someonenephesh actsmâʻal▸ unfaithfullymaʻal [commits a trespass, sins through ignorance] and sinschâṭâʼ unintentionally againstshᵉgâgâh [without realizing it, by mistake] any of the LORD’sYᵉhôvâh [Yehovah, the covenant God] holy thingsqôdesh [set-apart possessions, sacred items] he must bringbôwʼ his guilt offeringʼâshâm [a trespass offering, a sin payment] to the LORDYᵉhôvâh an unblemishedtâmîym [perfect, without defect] ramʼayil frommin the flocktsôʼn [a male sheep, a strong animal] of proper valueʻêrek [according to your estimation, worth the equivalent] in silverkeçeph shekelssheqel [coins, money] according to the sanctuaryqôdesh shekelsheqel [the official standard, the holy weight] it is a guilt offeringʼâshâm [a penalty for wrongdoing, an atonement]
| Greek | English | Parsing |
|---|---|---|
| נֶ֚פֶשׁ | anyone | Noun common, feminine singular absolute |
| כִּֽי־ | if | Particle |
| תִמְעֹ֣ל | it will act unfaithfully | Verb, Qal, imperfect third person feminine singular |
| מַ֔עַל | unfaithfulness | Noun common, masculine singular absolute |
| וְחָֽטְאָה֙ | and it will sin | Verb, Qal, sequential perfect third person feminine singular |
| בִּשְׁגָגָ֔ה | by inadvertence | Preposition, noun common feminine singular absolute |
| מִקָּדְשֵׁ֖י | from [the] holy things of | Preposition, noun common masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְהֵבִיא֩ | and he will bring | Verb, Hiphil, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲשָׁמ֨וֹ | guilt offering his | Noun common masculine singular construct, suffix |
| לַֽיהוָ֜ה | to Yahweh | Preposition, noun proper |
| אַ֧יִל | a ram | Noun common, masculine singular absolute |
| תָּמִ֣ים | unblemished | Adj |
| מִן־ | from | Preposition |
| הַצֹּ֗אן | the flock | Particle, noun common both singular absolute |
| בְּעֶרְכְּךָ֛ | by valuation your | Preposition, noun common masculine singular construct, suffix |
| כֶּֽסֶף־ | silver of | Noun common, masculine singular construct |
| שְׁקָלִ֥ים | shekels | Noun common, masculine plural absolute |
| בְּשֶֽׁקֶל־ | by [the] shekel of | Preposition, noun common masculine singular construct |
| הַקֹּ֖דֶשׁ | the holy place | Particle, noun common masculine singular absolute |
| לְאָשָֽׁם׃ | to a guilt offering | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “If someone acts unfaithfully and sins unintentionally against any of the LORD’s holy things, he must bring his guilt offering to the LORD: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering. |
| KJV | If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: |
| ASV | If any one commit a trespass, and sin unwittingly, in the holy things of Jehovah; then he shall bring his trespass-offering unto Jehovah, a ram without blemish out of the flock, according to thy estimation in silver by shekels, after the shekel of the sanctuary, for a trespass-offering: |
| YLT | 'When a person committeth a trespass, and hath sinned through ignorance against the holy things of Jehovah, then he hath brought in his guilt-offering to Jehovah, a ram, a perfect one, out of the flock, at thy valuation [in] silver — shekels by the shekel of the sanctuary — for a guilt-offering. |
| WEB | “If anyone commits a trespass, and sins unwittingly regarding Yahweh’s holy things, then he shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation in silver by shekels, according to the shekel of the sanctuary, for a trespass offering. |
| BBE | If anyone is untrue, sinning in error in connection with the holy things of the Lord, let him take his offering to the Lord, a male sheep from the flock, without any mark, of the value fixed by you in silver by shekels, by the scale of the holy place. |
Where they part company is תָּמִ֣ים — see How Translations Differ.
The sentence features a conditional main clause with additional phrases providing details about the offering required for atonement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָעַל
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 5:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Concerning Guilt Offeringsgenerated
Leviticus 5:15 provides instructions for individuals who commit unintentional sins against the LORD’s holy things. The text emphasizes the necessity of bringing a guilt offering, specifically an unblemished ram, to atone for the offense. This reflects the broader sacrificial system in Leviticus, which outlines how the Israelites were to maintain their relationship with God through proper worship and atonement for sins, as seen in related passages like Leviticus 5:16 and Leviticus 4:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 5:1–2 | “If someone sins by failing to testify when he hears a public charge about something he has witnessed, whether he has seen it or learned of it, he shall bear the iniquity. |
| 2 | Leviticus 4:2 | “Tell the Israelites to do as follows with one who sins unintentionally against any of the LORD’s commandments and does what is forbidden by them: |
| 3 | Leviticus 5:16 | Regarding any holy thing he has harmed, he must make restitution by adding a fifth of its value to it and giving it to the priest, who will make atonement on his behalf with the ram as a guilt offering, and he will be forgiven. |
| 4 | Leviticus 7:1–6 | “Now this is the law of the guilt offering, which is most holy: |
| 5 | Leviticus 10:17–18 | “Why didn’t you eat the sin offering in the holy place? For it is most holy; it was given to you to take away the guilt of the congregation by making atonement for them before the LORD. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — תָּמִ֣ים, ta.Mimgenerated
The Hebrew word תָּמִים (*tamim*) means unblemished or perfect, typically used to describe animals suitable for sacrifice. It conveys the idea of wholeness and integrity, indicating that the offering must be without defect, reflecting the purity required in sacrificial practices.
This term is crucial in the context of offerings, as it emphasizes that only a flawless ram is acceptable for atonement. The concept of being unblemished highlights the importance of purity in worship and the seriousness of approaching the holy.
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. The BSB has unblemished, which is also reflected in the KJV and ASV.
Where they part company is תָּמִ֣ים — perfect (LSV, YLT), unblemished (BSB, MSB), and without defect (WEB) show different nuances of the same concept.
Sentence Structuregenerated
The main verb is תִמְעֹ֣ל, it will act unfaithfully, governing several phrases that detail the conditions and actions required. The structure emphasizes the conditional nature of the command, starting with 'if' and laying out the consequences of unintentional sin.
The sentence is complex, with multiple clauses detailing the actions and requirements for the guilt offering, reflecting the legal and procedural nature of the text.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word תָּמִ֣ים is rendered as ἄμωμον, which also means unblemished. This choice aligns closely with the Hebrew meaning, underscoring the necessity of purity in offerings.
The use of this Greek term indicates a consistent understanding of the requirement for offerings to be free from defects, reinforcing the importance of holiness in worship.
In plain words — the whole versegenerated
Leviticus 5:15 explains that if someone unintentionally sins against the holy things of the LORD, they must bring a guilt offering, specifically an unblemished ram from the flock, with a value determined in silver shekels according to the sanctuary shekel. This ensures that the offering is appropriate and meets the standards set by God.
Frequently Asked Questionsgenerated
An unintentional sin refers to actions taken without awareness or intent to sin, highlighting the need for atonement even when the wrongdoing is accidental.
An unblemished ram symbolizes purity and perfection, which are essential qualities for sacrifices offered to the LORD, reflecting the holiness of God.
The guilt offering represents a means of atonement for unintentional sins, allowing individuals to restore their relationship with God after committing an offense.
The value of the offering is determined in silver shekels according to the sanctuary shekel, ensuring that it reflects a fair and appropriate compensation for the offense.
Reflection Questionsgenerated
- What does this verse teach us about the seriousness of sin, even unintentional ones?
- How can we apply the principle of making restitution in our own lives when we wrong others?
- Why is it important to approach God with purity and integrity in our worship?
- In what ways can we ensure that our offerings to God are sincere and meaningful?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 5:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf a soul commit a trespass, and sin through ignorance in the holy things of the Lord,.... In the payment of tithes, or offering first fruits as he ought, by withholding them, or any part of them, or
Read John Gill on Leviticus 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation
Read Robert Jamieson on Leviticus 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf a soul commit a trespass against the Lord and his priests. And sin through ignorance; for if a man did it knowingly, he was to be cut off, . In the holy things of the Lord; in things consecrated to God, and to holy uses; of which see ; such as tithes and first-fruits, or any things due, or devoted, or offered to God, which possibly a man might either withhold, or employ to some common use. See ,18 15:19 . A ram was a more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation; as thou shalt esteem or rate it, thou, O priest, as appears from ,18 6:6 22:14 27:2,3; and at present, thou, O Moses, , for he as yet performed the priest’ s part. And this…
Read Matthew Poole on Leviticus 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 5:15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:Ver. 15. In the holy things of the Lord.] Things consecrate to him, by robbing and wronging of God and his priests; be it but through ignorance or error. For to do such a thing presumptuously was death, and by the laws of the twelve tables in Rome, such were to be punished as parricides. Sacrum qui clepserit, rapseritve, parricida esto.
Read John Trapp on Leviticus 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) If a soul commit a trespass.—The word used here for trespass is not the same which is so rendered in Leviticus 5:19, and from which the noun rendered in this very chapter by trespass offering (Leviticus 5:6-7; Leviticus 5:15-16; Leviticus 5:19), is derived. It literally denotes to cover, then to act covertly, to be faithless, especially in matters of a sacred covenant made either with God (Leviticus 26:40; Numbers 31:16; Deuteronomy 32:51, &c.), or between husband and wife (Numbers 5:12; Numbers 5:27). And sin through ignorance.—If at the time of its committal he did not know that it was a transgression. (See Leviticus 4:2.) In the holy things of the Lord.—That is, inadvertently…
Read Charles John Ellicott on Leviticus 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. In the holy things of the Lord] This law seems to relate particularly to sacrilege, and defrauds in spiritual matters; such as the neglect to consecrate or redeem the firstborn, the withholding of the first-fruits, tithes, and such like; and, according to the rabbins, making any secular gain of Divine things, keeping back any part of the price of things dedicated to God, or withholding what man had vowed to pay. See a long list of these things in Ainsworth. With thy estimation] The wrong done or the defraud committed should be estimated at the number of shekels it was worth, or for which it would sell. These the defrauder was to pay down, to which he was to add a fifth part more…
Read AdamClarke on Leviticus 5 →CambridgeThe Cambridge Bible for Schools and CollegesChs. Leviticus 5:14 to Leviticus 6:7. The Guilt-Offering Three cases where a Guilt-Offering should be brought are here specified: (a) 15, 16; if part of what is due to the Lord has been withheld. 15. commit a trespass] The Heb. word (mâ‘al) here and in Leviticus 6:2 is different from that which is rendered ‘be guilty,’ ‘bring guilt,’ and ‘guilt offering’ (trespass offering A.V.) in Leviticus 4:3 to Leviticus 5:7 (’âshâm). It means ‘to deal deceitfully.’ in the holy things of the Lord] i.e. by keeping back what is His due (e.g. tithes or firstfruits). The offender shall make restitution of what he has kept back unwittingly, adding a fifth part, and shall also bring as a Guilt-Offering a ram…
Read Cambridge on Leviticus 5 →Albert Barnes1798–1870Barnes' Notes on the BibleCommit a trespass - Rather, here and in Leviticus 6:2, perpetrate a wrong. The word is different from that rendered trespass elsewhere in these chapters. Through ignorance - Through inadvertence. See Leviticus 4:2 note.
Read Albert Barnes on Leviticus 5 →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
“If someone acts unfaithfully and sins unintentionally against any of the LORD’s holy things, he must bring his guilt offering to the LORD: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering.
“If anyone commits a trespass, and sins unwittingly regarding Yahweh’s holy things, then he shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation in silver by shekels, according to the shekel of the sanctuary, for a trespass offering.
“If someone acts unfaithfully and sins unintentionally against any of the LORD’s holy things, he must bring his guilt offering to the LORD: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering.
“When a person commits a trespass and sins by straying unintentionally from the regulations about the Lord’s holy things, then he must bring his penalty for guilt to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, for a guilt offering.
Tyndale line
If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:
If any one commit a trespass, and sin unwittingly, in the holy things of Jehovah; then he shall bring his trespass-offering unto Jehovah, a ram without blemish out of the flock, according to thy estimation in silver by shekels, after the shekel of the sanctuary, for a trespass-offering:
If any one commit a trespass, and sin unwittingly, in the holy things of the LORD; then he shall bring his guilt offering unto the LORD, a ram without blemish out of the flock, according to thy estimation in silver by shekels, after the shekel of the sanctuary, for a guilt offering:
If a soul shall commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass to the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass-offering:
If any person transgresse and sinne through ignorance by taking away things consecrated vnto the Lord, hee shall then bring for his trespasse offring vnto the Lord a ramme without blemish out of the flocke, worth two shekels of siluer by thy estimation after the shekel of the Sanctuarie, for a trespasse offring.
Strictly literal
If any one act unfaithfully and sin through inadvertence in the holy things of Jehovah, then he shall bring his trespass-offering to Jehovah, a ram without blemish out of the small cattle, according to thy valuation by shekels of silver, according to the shekel of the sanctuary, for a trespass-offering.
'When a person committeth a trespass, and hath sinned through ignorance against the holy things of Jehovah, then he hath brought in his guilt-offering to Jehovah, a ram, a perfect one, out of the flock, at thy valuation [in] silver — shekels by the shekel of the sanctuary — for a guilt-offering.
“When a person commits a trespass, and has sinned through ignorance against the holy things of YHWH, then he has brought in his guilt-offering to YHWH, a ram, a perfect one, out of the flock, at your valuation [in] silver—shekels by the shekel of the holy place—for a guilt-offering.
If any person commit a trespass, and sin through ignorance, against the holy things of the Lord: then shall he bring as his trespass-offering unto the Lord a ram without blemish out of the flocks, in value of two shekels of silver, after the shekel of the sanctuary, for a trespass-offering.
“If anyone sins and acts unfaithfully in regard to the things that belong to Yahweh, but did so unintentionally, then he must bring his guilt offering to Yahweh. This offering must be a ram without blemish from the flock; its value must be appraised in silver shekels—the shekel of the sanctuary—as a guilt offering.
From the Latin
If any one shall sin through mistake, transgressing the ceremonies in those things that are sacrificed to the Lord, he shall offer for his offence a ram without blemish out of the flocks, that may be bought for two sicles, according to the weight of the sanctuary:
Simplified
“If any of you neglects unintentionally anything that the Lord has declared belong to him and are holy, you must bring your guilt offering to the Lord: a ram without defects from your herd or the equivalent value in silver shekels (according to the sanctuary shekel standard). It is a guilt offering.
If anyone is untrue, sinning in error in connection with the holy things of the Lord, let him take his offering to the Lord, a male sheep from the flock, without any mark, of the value fixed by you in silver by shekels, by the scale of the holy place.
Word by word, the decisions they made
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 word for word, confirming the consistency of this verse across different textual traditions.
נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל מַ֔עַל וְחָֽטְאָה֙ בִּשְׁגָגָ֔ה מִקָּדְשֵׁ֖י יְהוָ֑ה וְהֵבִיא֩ אֶת־ אֲשָׁמ֨וֹ לַֽיהוָ֜ה אַ֧יִל תָּמִ֣ים מִן־ הַצֹּ֗אן בְּעֶרְכְּךָ֛ כֶּֽסֶף־ שְׁקָלִ֥ים בְּשֶֽׁקֶל־ הַקֹּ֖דֶשׁ לְאָשָֽׁם׃
19 of the 22 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.
נפשׁ כי תמעל מעל וחטאה בשׁגגה מקדשׁי יהוה והביא את אשׁמו ליהוה איל תמים מן הצאן בערכך כסף שׁקלים בשׁקל הקדשׁ לאשׁם
Agrees with the Masoretic Text here, word for word.
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 5:15
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 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 — Noun common · feminine singular absoluteHNcfsa
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.'
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
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
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.
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)
Conj — ParticleHTc
מָעַל (ma'al) means to act unfaithfully or treacherously, often in a religious context. It covers actions against people, God, or sacred things. The term is rooted in the idea of covertly transgressing or committing a trespass. Brown-Driver-Briggs emphasizes its priestly usage, while Strong's highlights its figurative sense of covering up.
מָעַל vb. act unfaithfully, treacherously, a priestly word
base
H4603 מָעַל act unfaithfully, treacherously, a priestly word
4603 ma`al maw-al'
a primitive root; properly, to cover up; used only
figuratively, to act covertly, i.e.
treacherously:--transgress, (commit, do a) trespass(-ing).
מָעַל (ma.al) — be unfaithful.
1) to act unfaithfully, act treacherously, transgress, commit a trespass
1a) (Qal) to act unfaithfully or treacherously
1a1) against man
1a2) against God
1a3) against devoted thing
1a4) against husband
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
מַ֫עַל (ma'al) refers to an act of unfaithfulness or treachery, particularly in the context of sin or transgression against both God and man. It is derived from a root meaning treachery and encompasses ideas of falsehood and grievous wrongdoing. The entries consistently emphasize its moral implications without notable disagreement.
מַ֫עַל n.m. unfaithful, treacherous act
base
H4604 מַ֫עַל
4604 ma`al mah'-al
from 4603; treachery, i.e. sin:--falsehood, grievously,
sore, transgression, trespass, X very.
see HEBREW for 04603
מַ֫עַל (ma.al) — unfaithfulness.
1) unfaithful or treacherous act, trespass
1a) against man
1b) against God
N-ms — Noun common · masculine singular absoluteHNcmsa
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
שְׁגָגָה (shgagah) refers to a mistake or inadvertent transgression, specifically an unintentional sin or error. It is derived from the root word שָׁגָה (shagah). The entries consistently emphasize the concept of acting unwittingly or in ignorance.
שְׁגָגָה n.f. sin of error, inadvertence
base
H7684 שְׁגָגָה
7684 shgagah sheg-aw-gaw'
from 7683; a mistake or inadvertent transgression:--error,
ignorance, at unawares; unwittingly.
see HEBREW for 07683
שְׁגָגָה (she.ga.gah) — unintentionally.
1) sin, sin of error or inadvertence, inadvertent sin
1a) error
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
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
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)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
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 אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
N-ms — Noun common · masculine singular absoluteHNcmsa
Ram
Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have “Aram.”
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
(high, exalted). A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob’s migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called ARAM in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and ARNI in the Revised Version of (Luke 3:33) The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with ARAM in (
elevated; sublime
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
See CATTLE.
עֵ֫רֶךְ (erek) refers to concepts of order, estimation, and valuation. It can denote a pile or layer of items, as well as the act of setting things in order or making an estimate. The word is derived from a root that suggests arrangement or proportion, and it has an Aramaic equivalent related to lengthening.
עֵ֫רֶךְ 83 n.m. order, row, estimate
base
H6187 עֵ֫רֶךְ
6187 `erek eh'rek
from 6186; a pile, equipment, estimate:--equal, estimation,
(things that are set in) order, price, proportion, X set at,
suit, taxation, X valuest.
see HEBREW for 06186
עֵ֫רֶךְ (e.rekh) — valuation.
1) order, row, estimate, things that are set in order, layer, pile
1a) order, row
1b) estimate, valuation
Aramaic equivalent: ar.ka (אַרְכָֿא "lengthening" H0754)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׁ֫קֶל (sheqel) refers to a unit of weight and measure, primarily known as the shekel. It is defined as a commercial standard, with specific weights for gold, silver, and copper. The term is derived from a root meaning 'weight' and is also noted in Aramaic as תְּקֵל (teqel).
שֶׁ֫קֶל 87 n.m. a weight, shekel
base
H8255 שֶׁ֫קֶל a weight, shekel
8255 sheqel sheh'-kel
from 8254; probably a weight; used as a commercial
standard:--shekel.
see HEBREW for 08254
שֶׁ֫קֶל (she.qel) — shekel.
1) shekel
1a) the chief unit of weight or measure
1a1) gold-1/10000 of a talent and equal to 220 grains
1a2) silver-1/3000 of a talent and equal to 132 grains
1a3) copper-1/1500 of a talent and equal to 528 grains
Aramaic equivalent: te.qel (תְּקֵל "shekel" H8625B)
N-mp — Noun common · masculine plural absoluteHNcmpa
שֶׁ֫קֶל (sheqel) refers to a unit of weight and measure, primarily known as the shekel. It is defined as a commercial standard, with specific weights for gold, silver, and copper. The term is derived from a root meaning 'weight' and is also noted in Aramaic as תְּקֵל (teqel).
שֶׁ֫קֶל 87 n.m. a weight, shekel
base
H8255 שֶׁ֫קֶל a weight, shekel
8255 sheqel sheh'-kel
from 8254; probably a weight; used as a commercial
standard:--shekel.
see HEBREW for 08254
שֶׁ֫קֶל (she.qel) — shekel.
1) shekel
1a) the chief unit of weight or measure
1a1) gold-1/10000 of a talent and equal to 220 grains
1a2) silver-1/3000 of a talent and equal to 132 grains
1a3) copper-1/1500 of a talent and equal to 528 grains
Aramaic equivalent: te.qel (תְּקֵל "shekel" H8625B)
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…
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.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
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
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(ha-qodhesh, Ex 26:33, ha-hekhal, 1Ki 6:17, etc.; he prote skene, Heb 9:6 f):
1. The Terms:
The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Ex 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Heb 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Le 6:16, it is applied to "the court of the tent of meeting." But the…
Holy place
One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy…
→ See TABERNACLE
→ See TEMPLE
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
See SACRIFICE.