Leviticus 7:1 — Word Study
WLCוְזֹ֥את תּוֹרַ֖ת הָאָשָׁ֑ם קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃
BSANow thiszôʼth [specific, particular] is the lawtôwrâh [instruction, guiding principle] of the guilt offeringʼâshâm [trespass, offense, sacrifice, atonement] which [is]hûwʼ [being, in its nature] mostqôdesh [extremely, supremely] holyqôdesh [set apart, sacred]
| Greek | English | Parsing |
|---|---|---|
| וְזֹ֥את | and this | Conjunction, particle |
| תּוֹרַ֖ת | [is] [the] legal [procedure] of | Noun common, feminine singular construct |
| הָאָשָׁ֑ם | the guilt offering | Particle, noun common masculine singular absolute |
| קֹ֥דֶשׁ | [is] a holy thing of | Noun common, masculine singular construct |
| קָֽדָשִׁ֖ים | holy things | Noun common, masculine plural absolute |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Now this is the law of the guilt offering, which is most holy: |
| KJV | Likewise this is the law of the trespass offering: it is most holy. |
| ASV | And this is the law of the trespass-offering: it is most holy. |
| YLT | 'And this [is] a law of the guilt-offering: it [is] most holy; |
| WEB | “‘This is the law of the trespass offering: It is most holy. |
| BBE | And this is the law of the offering for wrongdoing: it is most holy. |
Where they part company is minimal; all versions agree on the essential meaning of the guilt offering.
The main clause introduces the law, with a descriptive phrase elaborating on its nature.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהוּא
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 7:1
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 — The Law of the Guilt Offeringgenerated
Leviticus 7:1 outlines the law regarding the guilt offering, a specific type of sacrifice meant to address offenses against God. This offering is part of the broader sacrificial system established in the Torah, which includes various laws and instructions on how to approach God through offerings. The guilt offering is distinct from sin offerings, as it relates specifically to restitution for wrongs committed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 5:1–6 | “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 14:12–13 | Then the priest is to take one of the male lambs and present it as a guilt offering, along with the log of olive oil; and he must wave them as a wave offering before the LORD. |
| 3 | Leviticus 19:21–22 | The man, however, must bring a ram to the entrance to the Tent of Meeting as his guilt offering to the LORD. |
| 4 | Numbers 6:12 | He must rededicate his time of separation to the LORD and bring a year-old male lamb as a guilt offering. But the preceding days shall not be counted, because his separation was defiled. |
| 5 | Ezekiel 40:39 | Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הָאָשָׁם, ha.'a.Shamgenerated
The word אָשָׁם (asham) refers to guilt or offense, often necessitating a sin offering. It indicates a means of making amends for a transgression against God. The parsing reveals that it is a masculine singular noun, emphasizing its role as a specific offering within the sacrificial system.
This term is closely tied to the concept of atonement, highlighting the seriousness of sin and the need for reconciliation with God. In this context, it underscores the importance of acknowledging wrongdoing and seeking to restore one's relationship with the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the noun phrase תּוֹרַ֖ת, the law, which serves as the subject of the sentence. The structure indicates that the law is being defined and described in relation to the guilt offering. The predicate, הֽוּא, it, emphasizes the nature of the offering as most holy.
This construction highlights the importance of the guilt offering within the legal framework of the sacrificial system, establishing it as a key element of atonement.
Septuagint Backgroundgenerated
The Septuagint translates הָאָשָׁם as τοῦ (tou), indicating a direct correspondence to the Hebrew term. This choice reflects a consistent understanding of the guilt offering as a significant aspect of atonement.
The use of νόμος (nomos) for תּוֹרַ֖ת underscores the legal nature of the instruction, aligning with the Hebrew concept of law as guidance for moral and ritual conduct.
In plain words — the whole versegenerated
Leviticus 7:1 introduces the law of the guilt offering, which is described as most holy. This offering is part of the sacrificial system and addresses offenses against God, highlighting the importance of making restitution for wrongs committed.
Frequently Asked Questionsgenerated
The guilt offering serves to atone for specific offenses against God, requiring restitution and acknowledgment of wrongdoing.
The guilt offering specifically addresses trespasses that require compensation, while sin offerings are more general atonements for sin.
It is deemed holy because it is a sacred act of atonement that restores the relationship between the sinner and God.
Being 'most holy' signifies that the guilt offering holds a special status within the sacrificial system, indicating its significance in the process of atonement.
Reflection Questionsgenerated
- In what ways can I acknowledge and address my own wrongdoings before God?
- How does understanding the purpose of the guilt offering impact my view of sin and atonement?
- What steps can I take to make restitution in my relationships, reflecting the principles of the guilt offering?
- How can I cultivate a deeper appreciation for the holiness of God in my life?
The early church on this verse — how the Fathers read it
The commentary from Richard Challoner discusses the nature of trespasses and their relation to the offerings described in this verse.
Trespass: Trespasses, for which these offerings were to be made, were lesser offences than those for which the sin offerings were appointed.Early Church Fathers on Leviticus 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 7:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLikewise this [is] the law of the trespass [offering],.... Or the various rites and rules to be observed at the offering of it: the persons for whom it was to be made are described in the two
Read John Gill on Leviticus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLikewise this is the law of the trespass offering: it is most holy. Likewise this is the law of the trespass offering.
Read Robert Jamieson on Leviticus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:1 Likewise this [is] the law of the trespass offering: it [is] most holy.Ver. 1. Of the trespass offering.] Heb., Asham, Piaculum, quo peccatum expiabatur. How it differed from the sin offering is hard to determine.
Read John Trapp on Leviticus 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVII.(1) Likewise this is the law . . . . —Better, and this is the law:, &c. Just as Leviticus 6:24-30 contains additional regulations addressed to the priest about the rites of the sin offering, so Leviticus 7:1-10 gives more precise instructions about the trespass offering, supplementing Leviticus 5:1-13, also designed for the guidance of the priest.
Read Charles John Ellicott on Leviticus 7 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VII The law of the trespass-offering, and the priest's portion in it, 1-7. As also in the sin-offerings and meat-offerings, 8-10. The law of the sacrifice of peace-offering, 11, whether it was a thanksgiving-offering, 12-15; or a VOW or voluntary offering, 16-18. Concerning the flesh that touched any unclean thing, 19, 20, and the person who touched any thing unclean, 21. Laws concerning eating of fat, 22-25, and concerning eating of blood, 26, 27. Farther ordinances concerning the peace-offerings and the priest's portion in them, 28-36. Conclusion of the laws and ordinances relative to burnt-offerings, meat-offerings, sin-offerings, and peace-offerings, delivered in this and the…
Read AdamClarke on Leviticus 7 →CambridgeThe Cambridge Bible for Schools and Colleges(5) The Guilt-Offering. Priestly portions of other offerings (Leviticus 7:1-10) The similarity between the Guilt-Offering and the Sin-Offering is very close (see Leviticus 7:7). Both are ‘most holy’ and to be killed in the same place (Leviticus 6:25, cp. Leviticus 7:1-2). The parts to be burned on the altar are the same (Leviticus 3:4; Leviticus 3:9-11, Leviticus 4:31; Leviticus 4:35, cp. Leviticus 7:3-5), but note that the word ‘food,’ Heb. léhem, of Leviticus 3:11; Leviticus 3:16 is not applied to the Guilt-Offering, and the remainder is to be eaten in the same manner (Leviticus 6:26; Leviticus 6:29, cp. Leviticus 7:6-7).
Read Cambridge on Leviticus 7 →Albert Barnes1798–1870Barnes' Notes on the BibleSee Leviticus 5:14 note. In Leviticus 7:2 “sprinkle” should rather be cast Leviticus 1:5.
Read Albert Barnes on Leviticus 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleLAWS OF THE , Leviticus 7:1-10.1. Trespass offering — See chap. 5, introductory remarks, and Leviticus 7:6, note.
Read Daniel Denison Whedon on Leviticus 7 →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
“Now this is the law of the guilt offering, which is most holy:
“‘This is the law of the trespass offering: It is most holy.
“Now this is the law of the guilt offering, which is most holy:
“‘This is the law of the guilt offering. It is most holy.
Tyndale line
Likewise this is the law of the trespass offering: it is most holy.
And this is the law of the trespass-offering: it is most holy.
And this is the law of the guilt offering: it is most holy.
Likewise this is the law of the trespass-offering: it is most holy.
Likewise this is the lawe of the trespasse offering, it is most holy.
Strictly literal
And this is the law of the trespass-offering — it is most holy:
'And this [is] a law of the guilt-offering: it [is] most holy;
“And this [is] a law of the guilt-offering: it [is] most holy;
And this is the law of the trespass-offering: It is most holy.
This is the law of the guilt offering. It is most holy.
From the Latin
This also is the law of the sacrifice for a trespass, it is most holy:
Simplified
“These are the regulations for the guilt offering, it is most holy.
And this is the law of the offering for wrongdoing: it is most holy.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is fully supported by the Septuagint and the Samaritan Pentateuch, which agree word for word. This consistency across witnesses reinforces the reliability of the text regarding the law of the guilt offering.
וְזֹ֥את תּוֹרַ֖ת הָאָשָׁ֑ם קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃
6 of the 6 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.
וזאת תורת האשׁם קדשׁ קדשׁים הוא
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 7:1
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.
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Conj | Pron — Conjunction · particleHC/Tm
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular constructHNcfsc
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…
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See SACRIFICE.
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)
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…
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms