Daniel 12:11 — Word Study
WLCוּמֵעֵת֙ הוּסַ֣ר הַתָּמִ֔יד וְלָתֵ֖ת שִׁקּ֣וּץ שֹׁמֵ֑ם יָמִ֕ים אֶ֖לֶף מָאתַ֥יִם וְתִשְׁעִֽים׃
BSAAnd from the timeʻêth [at the point when, from that moment on] the daily [sacrifice]tâmîyd [continual burnt offering, regular worship] is abolishedçûwr■ [taken away, removed] and the abominationshiqqûwts [idolatry, disgusting thing] of desolationshâmêm [devastation, emptiness] set upnâthan [established, placed] there will be 1,290ʼeleph daysyôwm [a thousand two hundred and ninety days, a specific period of time]
| Greek | English | Parsing |
|---|---|---|
| וּמֵעֵת֙ | and from [the] time | Conjunction, preposition, noun common both singular absolute |
| הוּסַ֣ר | [when] it was abolished | Verb, Hophal, perfect third person masculine singular |
| הַתָּמִ֔יד | the perpetual [offering] | Particle, noun common masculine singular absolute |
| וְלָתֵ֖ת | and to [the] setting up of | Conjunction, preposition, verb qal infinitive construct common |
| שִׁקּ֣וּץ | [the] abomination | Noun common, masculine singular absolute |
| שֹׁמֵ֑ם | desolating | Verb, Qal, participle (active) masculine singular |
| יָמִ֕ים | [will be] days | Noun common, masculine plural absolute |
| אֶ֖לֶף | one thousand | Adj |
| מָאתַ֥יִם | two hundred | |
| וְתִשְׁעִֽים׃ | and ninety | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days. |
| KJV | And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. |
| ASV | And from the time that the continual burnt-offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. |
| YLT | and from the time of the turning aside of the perpetual [sacrifice], and to the giving out of the desolating abomination, [are] days a thousand, two hundred, and ninety. |
| WEB | “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days. |
| BBE | And from the time when the regular burned offering is taken away, and an unclean thing causing fear is put up, there will be a thousand, two hundred and ninety days. |
Where they part company is in the specifics of the abomination and the context of the days mentioned.
The sentence is structured around a main clause with two subordinate phrases detailing the conditions and duration of the prophecy.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbסוּר
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 — Daniel 12:11
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 Prophecy of Danielgenerated
Daniel 12:11 discusses a significant period in the future when the daily sacrifices will cease, and an abominable idol will be established. This is part of a larger vision regarding the end times, where the faithful will endure trials and tribulations. The surrounding verses emphasize the contrast between the fate of the wicked and the wise, highlighting the importance of perseverance and understanding in the face of adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 8:11–12 | It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary. |
| 2 | Daniel 11:31 | His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation. |
| 3 | Daniel 8:13 | Then I heard a holy one speaking, and another holy one said to him, “How long until the fulfillment of the vision of the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host to be trampled?” |
| 4 | Daniel 9:27 | And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him. ” |
| 5 | Daniel 11:31 | His forces will rise up and desecrate the temple fortress. They will abolish the daily sacrifice and set up the abomination of desolation. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שִׁקּ֣וּץ, shi.Kutzgenerated
The word שִׁקּ֣וּץ (shi.Kutz) refers to something that is detestable or abominable, often in the context of idolatry. It conveys a strong negative connotation, indicating something that is not only disliked but also considered filthy or disgusting.
In this verse, it describes the idol that will be set up, marking a significant turning point in worship and devotion, leading to desolation. The use of this term underscores the severity of the situation that will arise when true worship is replaced by idolatry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations largely agree on the rendering of this verse, with all versions recognizing the significance of the daily sacrifice being abolished and the abomination being set up.
Sentence Structuregenerated
The main verb of the verse is הוּסַ֣ר (hu.Sar), meaning 'was abolished,' which governs the surrounding phrases. The structure indicates a sequence of events leading to the establishment of the abomination.
The sentence is constructed with clauses that detail the actions occurring at a specific time, emphasizing the relationship between the cessation of the daily sacrifice and the subsequent setting up of the abomination.
Septuagint Backgroundgenerated
The Septuagint translates שִׁקּ֣וּץ as βδέλυγμα (bdelygma), which also carries the meaning of something detestable. This choice reflects the translators' understanding of the seriousness of idolatry in the context of the prophecy.
The Greek word emphasizes the repulsive nature of the abomination, aligning with the Hebrew term's strong negative implications.
In plain words — the whole versegenerated
Daniel 12:11 states that there will be a time when the daily sacrifices are stopped, and an idol that causes desolation is set up. This period will last for 1,290 days, indicating a significant time of trial for God's people.
Frequently Asked Questionsgenerated
The daily sacrifice refers to the regular burnt offerings that were part of the worship in the temple, symbolizing devotion to God.
The abomination of desolation signifies a profound act of idolatry that disrupts true worship and leads to spiritual devastation.
The specific number of 1,290 days indicates a defined period of trial and testing for the faithful, marking a crucial time in prophecy.
This prophecy serves as a warning about the dangers of idolatry and the importance of remaining faithful to God amidst challenges.
Reflection Questionsgenerated
- What does the cessation of the daily sacrifice symbolize in my spiritual life?
- How can I guard against the 'abominations' that may arise in my own life?
- In what ways can I remain faithful during times of trial or uncertainty?
- What lessons can I learn from the wise who understand the times?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the implications of the abomination and the trials faced by believers, providing insight into its interpretation.
Daniel said there were 2, days from the time that the abomination of Nero stood in the holy city, till its destruction.… [This] makes six years and four months, during the half of which Nero held sway, and it was half a week;Early Church Fathers on Daniel 12 →
"The abomination of desolation shall be given (set up)." Daniel speaks, therefore, of two abominations: the one of destruction, which Antiochus set up in its appointed time, and which bears a relation to that of desolation,Early Church Fathers on Daniel 12 →
He signifies the times of Antiochus, when the impious king will take away the regular burnt offering, and will set up the abomination that desolates and will try to overturn the people of God and to corrupt his religion.Early Church Fathers on Daniel 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd from the time that the daily sacrifice shall be taken away,.... This is in part an answer to the above questions, as they relate to the end of things: some dates are given, by which it might in
Read John Gill on Daniel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Read Robert Jamieson on Daniel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 12:11 And from the time [that] the daily [sacrifice] shall be taken away, and the abomination that maketh desolate set up, [there shall be] a thousand two hundred and ninety days.Ver. 11. And from the time that the daily sacrifice shall be taken away,] sc., By Antiochus, as hath been before said; and with the knowledge whereof I would have thee to rest satisfied. There shall be a thousand two hundred and ninety days.] Which are the three years and a half mentioned before, saith Diodate, with thirteen days over, for some unknown reason. The wonderful numberer hath all in numerato. The Russians use to say in a difficult question, God, and our great duke, know all this. The Jews in like…
Read John Trapp on Daniel 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) From the time.—It appears as if at this verse the prophecy recurs to the more immediate future, and that these words point to the same subject as Daniel 11:31. The language used respecting the “abomination” is almost verbally the same as that in Daniel 8:3; Daniel 8:11; Daniel 9:27, and prevents us from arriving at any other conclusion. The great and apparently insoluble difficulty is the relation which the 1,290 or the 1,335 days occupy with regard to the 2,300 days, or the time, times, and the dividing of a time. Assuming that these four periods all commence at the same epoch (see Note on Daniel 8:14), the death of Antiochus closes the 1,290 days, and the 1,335 days point to some…
Read Charles John Ellicott on Daniel 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. From the time that the daily sacrifice shall be taken away] See the notes on Daniel 11:25-27. The abomination that maketh desolate set up] I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, c. Adrian's temple, built in the place of God's temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, c., &c., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination which sprang up A.D. 612. If we reckon one thousand two hundred and ninety years, Daniel 12:11, from that time, it will…
Read AdamClarke on Daniel 12 →CambridgeThe Cambridge Bible for Schools and Colleges8–13. The answer was far from explicit, so that Daniel did not understand it: he accordingly asked for more definite particulars.
Read Cambridge on Daniel 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd from the time - Though the angel had said Daniel 12:4, Daniel 12:9 that his communication was closed, and that he imparted all that he was commissioned to communicate to Daniel, yet, as it would
Read Albert Barnes on Daniel 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11, 12. See notes Daniel 8:11; Daniel 11:31. These numbers are still a mystery even to the “wise.” A “time, times, and half a time,” if literally calculated as three and a half years, would amount to
Read Daniel Denison Whedon on Daniel 12 →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
And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days.
“From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.
And from the time the daily sacrifice is abolished and the abomination of desolation set up, there will be 1,290 days.
From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, there are 1,290 days.
Tyndale line
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
And from the time that the continual burnt-offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
And from the time that the daily sacrifice shalbe take away and the abominable desolatio set vp, there shalbe a thousand, two hundreth and ninetie daies.
Strictly literal
And from the time that the continual [sacrifice] is taken away, and the abomination that maketh desolate set up, [there shall be] a thousand, two hundred, and ninety days.
and from the time of the turning aside of the perpetual [sacrifice], and to the giving out of the desolating abomination, [are] days a thousand, two hundred, and ninety.
and from the time of the turning aside of the continuous [sacrifice], and to the giving out of the desolating abomination, [are] one thousand, two hundred, and ninety days.
And from the time that the continual sacrifice will be removed, even to set up the desolating abomination, there will be a thousand two hundred and ninety days.
From the time that the regular burnt offering is taken away and the abomination that causes complete desolation is set up, there will be 1,290 days.
From the Latin
And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days,
Simplified
From the time the continual ministry is stopped in order to set up the idolatry that causes devastation will be one thousand two hundred and ninety days.
And from the time when the regular burned offering is taken away, and an unclean thing causing fear is put up, there will be a thousand, two hundred and ninety days.
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 and the Septuagint largely agree in their wording, with nine out of ten words matched. The Septuagint's rendering may differ in structure, but it conveys the same essential message regarding the abomination and the cessation of sacrifices.
וּמֵעֵת֙ הוּסַ֣ר הַתָּמִ֔יד וְלָתֵ֖ת שִׁקּ֣וּץ שֹׁמֵ֑ם יָמִ֕ים אֶ֖לֶף מָאתַ֥יִם וְתִשְׁעִֽים׃
9 of the 10 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.
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 Daniel 12:11
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular absoluteHC/R/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hophal-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
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…
שִׁקּוּץ (shiqquwts) refers to a detested or abominable thing, particularly in the context of idolatry. It is derived from a root meaning 'disgusting' or 'filthy.' The term is used to describe both idols and things that are considered detestable, highlighting its strong negative connotation.
שִׁקּוּץ, שִׁקֻּץ n.m. detested thing
base
H8251 שִׁקּוּץ, שִׁקֻּץ detested thing
8251 shiqquwts shik-koots'
or shiqquts {shik-koots'}; from 8262; disgusting, i.e.
filthy; especially idolatrous or (concretely) an idol:--
abominable filth (idol, -ation), detestable (thing).
see HEBREW for 08262
שִׁקּוּץ (shiq.quts) — abomination.
detestable thing or idol, abominable thing, abomination, idol, detested thing
N-ms — Noun common · masculine singular absoluteHNcmsa
a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.
The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the…
Abomination
This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless…
A term applied in Scripture to objects of great detestation. Idols and their worship were so named, because they robbed God of his honor, while the rites themselves were impure and cruel, De 7:25,26 12:31. The term was used respecting the Hebrews in Egypt, Ge 43:32 Ex 8:26, either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Ge 46:34, because they were "wandering shepherds," a race of whom had grievously oppressed Egypt.
→ Things that are, to God
Idolatry De 7:25; 27:15; 32:16
Unjust weights and measures De 25:13-16; Pr 11:1; 20:1,23
Incest Le 18:6-18
Lying with a woman in her menses Le 18:18,20
Adultery Le 18:20
Sodomy Le 18:22,23
Offering seed to Molech Le 18:21
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — AdjHAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HAcfda — HAcfda
hun'-dred (me'-ah; hekaton).
See NUMBER.
תִּשְׁעִים (tish`iym) means 'ninety' and is derived from the root word for 'nine.' It is used as a numeral in the Old Testament, specifically denoting the quantity ninety. The entries consistently define it as a number without any significant disagreement.
תִּשְׁעִים 20 n.indecl. ninety
base
H8673 תִּשְׁעִים ninety
8673 tish`iym tish-eem'
multiple from 8672; ninety:--ninety.
see HEBREW for 08672
תִּשְׁעִים (tish.im) — ninety.
ninety
HC/Acmpa — ConjunctionHC/Acmpa