Exodus 19:22 — Word Study
WLCוְגַ֧ם הַכֹּהֲנִ֛ים הַנִּגָּשִׁ֥ים אֶל־ יְהוָ֖ה יִתְקַדָּ֑שׁוּ פֶּן־ יִפְרֹ֥ץ בָּהֶ֖ם יְהוָֽה׃
BSAEvengam the priestskôhên [who serve as mediators] who approachnâgash [draw near to, worship] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] must consecrate themselvesqâdash▸ [set apart, sanctify, as holy, dedicated to God] orpên [lest, beware that] the LORDYᵉhôvâh [the supreme God] will break outpârats▸ [burst forth, forcefully intervene]
| Greek | English | Parsing |
|---|---|---|
| וְגַ֧ם | and also | Conjunction, adverb |
| הַכֹּהֲנִ֛ים | the priests | Particle, noun common masculine plural absolute |
| הַנִּגָּשִׁ֥ים | who draw near | Particle, verb niphal participle (active) masculine plural |
| אֶל־ | to | Preposition |
| יְהוָ֖ה | Yahweh | Noun proper |
| יִתְקַדָּ֑שׁוּ | they will make themselves holy | Verb, Hithpael, imperfect third person masculine plural |
| פֶּן־ | lest | Particle |
| יִפְרֹ֥ץ | he should break out | Verb, Qal, imperfect third person masculine singular |
| בָּהֶ֖ם | against them | Preposition, suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even the priests who approach the LORD must consecrate themselves, or the LORD will break out against them.” |
| KJV | And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. |
| ASV | And let the priests also, that come near to Jehovah, sanctify themselves, lest Jehovah break forth upon them. |
| YLT | and also the priests who are coming nigh unto Jehovah do sanctify themselves, lest Jehovah break forth on them.' |
| WEB | Let the priests also, who come near to Yahweh, sanctify themselves, lest Yahweh break out on them.” |
| BBE | And let the priests who come near to the Lord make themselves holy, for fear that the Lord may come on them suddenly. |
Where they part company is with the phrase יִפְרֹץ — see How Translations Differ.
The main clause introduces the requirement for the priests, followed by a relative clause that specifies who they are, and a conditional clause that warns of the consequences of failing to consecrate themselves.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbקָדַשׁ
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 — Exodus 19:22
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 — Instructions at Mount Sinaigenerated
Exodus 19:22 is part of the instructions given to the Israelites at Mount Sinai, where God is preparing them to receive His law. The emphasis is on the necessity of holiness for those who approach Him, particularly the priests who serve as mediators between God and the people. This call to consecration reflects the seriousness of God's presence and the need for purity in worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 24:5 | Then he sent out some young men of Israel, and they offered burnt offerings and sacrificed young bulls as peace offerings to the LORD. |
| 2 | Leviticus 10:1–3 | Now Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense, and offered unauthorized fire before the LORD, contrary to His command. |
| 3 | Isaiah 52:11 | Depart, depart, go out from there! Touch no unclean thing; come out from it, purify yourselves, you who carry the vessels of the LORD. |
| 4 | Exodus 19:5–14 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 5 | 2 Samuel 6:6–8 | When they came to the threshing floor of Nacon, Uzzah reached out and took hold of the ark of God, because the oxen had stumbled. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יִתְקַדָּשׁוּ, yit.kad.dashugenerated
The word קָדַשׁ (qadash) is a verb that means to consecrate or make holy. It conveys the idea of setting apart for a sacred purpose, which is essential for the priests as they serve in the presence of God.
In this context, the Hithpael form indicates that the priests themselves must actively make themselves holy. This reflects their role in mediating between God and the people, emphasizing that they cannot approach God without proper sanctification.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term consecrate.
Sentence Structuregenerated
The main verb יִתְקַדָּשׁוּ (they will make themselves holy) governs the sentence, with a series of phrases that describe the subjects and conditions. The structure emphasizes the necessity of the priests' actions in relation to their approach to God.
The sentence begins with a conjunction and includes multiple noun phrases, illustrating the roles of the priests and the actions they must take to avoid God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates יִתְקַדָּשׁוּ as ἁγιασθήτωσαν (they should be sanctified), which retains the meaning of consecration but may imply a more passive reception of holiness compared to the active requirement in the Hebrew.
This choice suggests a slight interpretive shift, emphasizing the need for holiness while framing it in a context that may suggest divine assistance in achieving that state.
In plain words — the whole versegenerated
Exodus 19:22 tells us that even the priests who approach the LORD must consecrate themselves to be holy. If they do not, the LORD will break out against them. This highlights the importance of being set apart for God when coming into His presence.
Frequently Asked Questionsgenerated
To consecrate themselves means the priests must prepare and set themselves apart as holy, following God's instructions to serve Him properly.
Holiness is crucial because the priests mediate between God and the people; their purity is necessary to avoid God's judgment.
If the priests do not make themselves holy, the LORD warns that He will break out against them, indicating severe consequences.
This verse emphasizes the need for holiness in worship, a theme that recurs throughout the Bible, highlighting God's purity and the call for His people to be set apart.
Reflection Questionsgenerated
- What steps can I take to prepare my heart and mind before approaching God in prayer or worship?
- How does understanding the holiness required of the priests influence my view of worship today?
- In what areas of my life do I need to seek greater holiness or set myself apart for God's purposes?
- How can I encourage others to understand the importance of consecration in their relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 19:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd let the priests also, which come near unto the Lord,.... Either the firstborn, as the Jews generally interpret it, so Jarchi and Aben Ezra; who were sanctified to the Lord, and in whose stead
Read John Gill on Exodus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. Let the priests also, which come hear to the Lord, sanctify themselves.
Read Robert Jamieson on Exodus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor though the Aaronical priesthood was not yet appointed, it is certain, that as there were sacrifices before, so there were priests to offer them, which were either the first-born, who were consecrated to God, and did execute the office of priests, as may be gathered from 24:5 8:26, or some other persons appointed by God for doing that work till the office was settled in Aaron’ s family. Which come near to the Lord; not at this time, for both priests and people are now kept at equal distance, ; but usually: q.d. Whose duty and privilege it is to approach unto God, and to present the people’ s prayers and sacrifices to him, and therefore are here particularly admonished, because they above…
Read Matthew Poole on Exodus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 19:22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.Ver. 22. And let the priests.] The firstborn of the family, which before the Levitical law had the priesthood. Sanctify themselves.] With a singular care, above that of the rest of the people. Much is required of ministers.
Read John Trapp on Exodus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) The priests.—This has been called an anachronism, since the Levitical priesthood was not as yet instituted. But the Israelites, like all other ancient tribes or races, must have had priests long ere this, appointed upon one principle or another. It is a reasonable conjecture that hitherto the heads of families had exercised sacerdotal functions. Break forth—i.e., punish in some open and manifest way. Compare the “breach” upon Uzzah (2 Samuel 6:8).
Read Charles John Ellicott on Exodus 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Let the priests also - sanctify themselves] That there were priests among the Hebrews before the consecration of Aaron and his sons, cannot be doubted; though their functions might be in a considerable measure suspended while under persecution in Egypt, yet the persons existed whose right and duty it was to offer sacrifices to God. Moses requested liberty from Pharaoh to go into the wilderness to sacrifice; and had there not been among the people both sacrifices and priests, the request itself must have appeared nugatory and absurd. Sacrifices from the beginning had constituted an essential part of the worship of God, and there certainly were priests whose business it was to offer…
Read AdamClarke on Exodus 19 →CambridgeThe Cambridge Bible for Schools and Colleges22. Even the priests, whose duty it is to come near (Leviticus 21:21) to Jehovah, must sanctify themselves like the rest (vv. 10, 14), lest He make a breach in them (2 Samuel 6:8 AV., 1 Chronicles 15:13), i.e. work destruction among them. The word is quite distinct from that rendered ‘break through’ in v. 21. It appears from this passage that J recognizes priests before the legislation of Sinai—just as he recognizes similarly sacrifices and altars (e.g. Genesis 12:7; Genesis 13:18; Genesis 26:25 : in P priests appear first in Leviticus 8); but the representation is hardly consistent with Exodus 32:29. 23, 24 Moses reminds Jehovah that the barriers (v. 12) will effectually prevent the people…
Read Cambridge on Exodus 19 →Albert Barnes1798–1870Barnes' Notes on the BibleThe priests also - Sacrifices had hitherto been offered by firstborn, or the heads of families. See Genesis 14:18 note.
Read Albert Barnes on Exodus 19 →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
Even the priests who approach the LORD must consecrate themselves, or the LORD will break out against them.”
Let the priests also, who come near to Yahweh, sanctify themselves, lest Yahweh break out on them.”
Even the priests who approach the LORD must consecrate themselves, or the LORD will break out against them.”
Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through against them.”
Tyndale line
And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
And let the priests also, that come near to Jehovah, sanctify themselves, lest Jehovah break forth upon them.
And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
And let the priests also who come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
And let the Priestes also which come to the Lord be sanctified, least the Lord destroy them.
Strictly literal
And the priests also, who come near to Jehovah, shall hallow themselves, lest Jehovah break forth on them.
and also the priests who are coming nigh unto Jehovah do sanctify themselves, lest Jehovah break forth on them.'
and also the priests who are coming near to YHWH sanctify themselves, lest YHWH break forth on them.”
And the priests also, who come near to the Lord, shall sanctify themselves; lest the Lord break forth among them.
Let the priests also who come near to me set themselves apart—prepare themselves for my coming—so that I do not attack them.”
From the Latin
The priests also that come to the Lord, let them be sanctified, lest he strike them.
Simplified
Even the priests, who come before the Lord, must prepare themselves spiritually, so that the Lord does not punish them.”
And let the priests who come near to the Lord make themselves holy, for fear that the Lord may come on them suddenly.
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 Samaritan Pentateuch agree closely, with only one word differing: the Samaritan uses בם (in them) instead of בָּהֶם (against them), which does not significantly alter the meaning.
וְגַ֧ם הַכֹּהֲנִ֛ים הַנִּגָּשִׁ֥ים אֶל־ יְהוָ֖ה יִתְקַדָּ֑שׁוּ פֶּן־ יִפְרֹ֥ץ בָּהֶ֖ם יְהוָֽה׃
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.
וגם הכהנים הנגשׁים אל יהוה יתקדשׁו פן יפרץ בם יהוה
1 word differs from the Masoretic Text: בם (in)
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 Exodus 19:22
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Hithpael-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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