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Ezekiel 20:26 — Word Study

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WLCוָאֲטַמֵּ֤א אוֹתָם֙ בְּמַתְּנוֹתָ֔ם בְּהַעֲבִ֖יר כָּל־ פֶּ֣טֶר רָ֑חַם לְמַ֣עַן אֲשִׁמֵּ֔ם לְמַ֙עַן֙ אֲשֶׁ֣ר יֵֽדְע֔וּ אֲשֶׁ֖ר אֲנִ֥י יְהוָֽה׃ ס

BSAAnd I pronounced them uncleanṭâmêʼ [defiled, polluted] through their giftsmattânâh [sacrificial offerings, bribes] the sacrificeʻâbar of everykôl firstborn {in the fire}peṭer [first child, firstling, as a burnt offering] so thatmaʻan I might devastate themshâmêm [make them desolate, destroy] in ordermaʻan thatʼăsher they would knowyâdaʻ [understand, recognize] thatʼăsher Iʼănîy am the LORDYᵉhôvâh [Yehovah, the one true God]

Word
Listen & take awayEzekiel 20
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 26 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yah.weh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ezekiel 20:26quick helps
In a sentenceGod declares the people unclean due to their sacrifices, aiming to show them His sovereignty.
Who is speakingGod, addressing the people through the prophet Ezekiel.
Where we areIn a broader context of God's judgment against Israel for their unfaithfulness.
The hard wordטָמֵא
Take awayTheir actions have led to their spiritual pollution, and God desires their recognition of His authority.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֲנִי verbטָמֵא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Ezekiel 20:26

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 — God's Judgment on Israelgenerated

25I also gave them over to statutes that were not good and ordinances by which they could not live.
26And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD.
27Therefore, son of man, speak to the house of Israel, and tell them that this is what the Lord GOD says: In this way also your fathers blasphemed Me by their unfaithfulness against Me.
28When I brought them into the land that I swore to give them and they saw any high hill or leafy tree, there they offered their sacrifices, presented offerings that provoked Me, sent up their fragrant incense, and poured out their drink offerings.

Ezekiel 20:26 reveals God's response to the sacrifices made by Israel, which He considers unclean. The context shows that these acts were not merely ritual but indicative of deeper unfaithfulness. God uses this declaration to emphasize His authority and the consequences of their actions, aiming for them to recognize His sovereignty as the LORD.


Cross References

ReferenceText (BSB)
1Ezekiel 20:31When you offer your gifts, sacrificing your sons in the fire, you continue to defile yourselves with all your idols to this day. So should I be consulted by you, O house of Israel? As surely as I live, declares the Lord GOD, I will not be consulted by you!
2Isaiah 63:17Why, O LORD, do You make us stray from Your ways and harden our hearts from fearing You? Return, for the sake of Your servants, the tribes of Your heritage.
3Romans 11:7–10What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
4Ezekiel 16:20–21You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough?
5Leviticus 18:21You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD.

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to

to the endEzekiel 6:7

The Key Word טָמֵא, va.'a.ta.Me'generated

The verb טָמֵא (taMe') is in the Piel form, indicating a causative action, meaning to make something unclean or defiled. It often refers to moral or ceremonial impurity, as seen in various contexts throughout the Old Testament.

In this verse, God pronounces the people unclean through their gifts, indicating that their sacrifices, rather than being acceptable offerings, have become a source of defilement due to their unfaithfulness.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The main verb is אֲטַמֵּ֤א (va.a.taMe'), and I made unclean, governing the clause with additional phrases: a prepositional phrase indicating the means (through their gifts), a noun phrase specifying the object (the sacrifice of every firstborn), and a purpose clause (so that I might devastate them).

The structure emphasizes God's judgment and intention, with the verb leading the sentence and the subsequent phrases detailing the consequences of the people's actions.


Septuagint Backgroundgenerated

The Septuagint translates טָמֵא with μιανῶ (mianō), which also means to defile but carries a slightly different nuance in Greek. This choice reflects the translators' understanding of the moral implications of the people's actions.

The use of μιανῶ suggests a broader interpretation of defilement, possibly indicating a spiritual or relational impact beyond mere ritual impurity.


In plain words — the whole versegenerated

Ezekiel 20:26 shows that God declared the people unclean because of their sacrifices, specifically the offering of every firstborn in the fire. This declaration serves to highlight their unfaithfulness and aims to make them aware of God's authority as the LORD.


Frequently Asked Questionsgenerated

What does it mean that God pronounced them unclean?

It indicates that their sacrifices were unacceptable due to their unfaithfulness, rendering them spiritually defiled.

Why were the sacrifices considered unclean?

The sacrifices were unclean because they were offered in the context of unfaithfulness and idolatry, not in true devotion to God.

What is the significance of the firstborn in this verse?

The firstborn holds a special status in biblical law, and their sacrifice was particularly grievous, highlighting the depth of Israel's rebellion.

How does this verse connect to God's intentions?

This verse illustrates God's desire for His people to recognize their sinfulness and return to Him, acknowledging His sovereignty as the true God.


Reflection Questionsgenerated

  1. In what ways can I ensure that my offerings to God are sincere and not defiled by unfaithfulness?
  2. How can I better understand the significance of my actions in relation to my faith?
  3. What does it mean to recognize God's authority in my life, and how can I demonstrate that recognition?
  4. How can I learn from Israel's mistakes to avoid similar pitfalls in my own spiritual journey?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Ezekiel 20:26 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And one polluted them in their own gifts,.... Suffered them to defile themselves; or declared them to be, and treated them as polluted persons, in the gifts and sacrifices which they offered to

Read John Gill on Ezekiel 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

Read Robert Jamieson on Ezekiel 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Polluted them; either I permitted them to pollute themselves, or discovered that they had polluted themselves, or treated them with loathing and abhorrence, as polluted persons. In their own gifts; either in their gifts which they pretended to bring to me, or rather in their sacrifices they offered to whom, or at least in what manner, they, not I, had chosen; or, which is most likely, gifts are here their first-born, which are more than other children accounted gifts. Through the fire: see ,21. Most insufferable affront to God, to see those children inhumanly offered to the devil, which, in remembrance of his redeeming the fathers, were consecrated to God! ; and possibly this was first done…

Read Matthew Poole on Ezekiel 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ezekiel 20:26 And I polluted them in their own gifts, in that they caused to pass through [the fire] all that openeth the womb, that I might make them desolate, to the end that they might know that I [am] the LORD.Ver. 26. And I polluted them in their own gifts,] i.e., I rejected both their persons and presents as unclean. So God would do our best performances (wherein there would not else be so much as truth and sincerity found), were they not wrought in us by the Holy Spirit, and perfumed with Christ’ s sweet odours poured into them.

Read John Trapp on Ezekiel 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(26) To pass through the fire.—The word “fire” here, as in Ezekiel 16:21; Ezekiel 23:37, is not in the original, but is rightly supplied from Ezekiel 20:31. The custom referred to was probably that of consecrating their seed to Moloch, expressly forbidden in Leviticus 20:1-5. (Comp. also Acts 7:43.) The causing children to pass through the fire continued a common sin even to the later days of the monarchy (2 Kings 17:17; 2 Kings 21:6).

Read Charles John Ellicott on Ezekiel 20 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 26. I polluted them in their own gifts] I permitted them to pollute themselves by the offerings which they made to their idols. Causing their children to pass through the fire was one of those pollutions; but, did God ever give them a statute or judgment of this kind? No. He ever inveighs against such things, and they incur his heaviest displeasure and curse. See on Ezekiel 20:31.

Read AdamClarke on Ezekiel 20 →
CambridgeThe Cambridge Bible for Schools and Colleges

26. might make them desolate] Or, destroy them; less probably: horrify them (ch. Ezekiel 32:10). The train of thought is the same as that expressed in ch. Ezekiel 14:9. The penalty of sin is further delusion and worse sin, the end of which is death. The last clause “to the end … Lord” is wanting in LXX.

Read Cambridge on Ezekiel 20 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

26. I polluted them in their own gifts — From these words certain expositors (Kuenen, Wellhausen, Smend, Toy, etc.) have drawn the conclusion that one of the statutes which were “not good,” and which

Read Daniel Denison Whedon on Ezekiel 20 →

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

BSBBerean Standard Bible2020

And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD.

WEBWorld English Bible2000

I polluted them in their own gifts, in that they caused all that opens the womb to pass through the fire, that I might make them desolate, to the end that they might know that I am Yahweh.”’

MSBMajority Standard Bible2022

And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD.

NETBNew English Translation2006

I declared them to be defiled because of their sacrifices – they caused all their first born to pass through the fire – so that I would devastate them, so that they will know that I am the Lord.’

Tyndale line

KJVKing James Version1611

And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

ASVAmerican Standard Version1901

and I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am Jehovah.

RVARevised Version, American1894

and I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

NWBWebster's Bible1833

And I polluted them in their own gifts, in that they caused to pass through the fire all the first-born, that I might make them desolate, to the end that they might know that I am the LORD.

GNVGeneva Bible1599

And I polluted them in their owne giftes in that they caused to passe by the fire all that first openeth ye wombe, that I might destroy them, to the ende, that they might know that I am ye Lord.

Strictly literal

DBYDarby Translation1890

and I defiled them by their own gifts, in that they devoted all that opened the womb, that I might make them desolate, to the end that they might know that I [am] Jehovah.

YLTYoung's Literal Translation1862

And I defile them by their own gifts, By causing to pass away every opener of a womb, So that I make them desolate, So that they know that I [am] Jehovah.

LSVLiteral Standard Version2020

And I defile them by their own gifts, || By causing every opener of a womb to pass away, || So that I make them desolate, || So that they know that I [am] YHWH.

ILTInterlinear Literal Translation2000

And I let them be defiled through their gifts, in that they caused to pass [through the fire] all that openeth the womb, in order that I might destroy them, to the end that they might know that I am the Lord.

ULBUnlocked Literal Bible2017

I declared them to be unclean through their gifts—they made a sacrifice of every firstborn of the womb and caused them to pass through the fire—that I might fill them with horror so they will know that I am Yahweh!'

From the Latin

DRADouay-Rheims (Challoner)1899

And I polluted them in their own gifts, when they offered all that opened the womb, for their offences: and they shall know that I am the Lord.

Simplified

FBVFree Bible Version2020

I let them make themselves unclean by their offerings to idols, including their firstborn sons. I allowed this to happen so that they would be so appalled that they would acknowledge that I am the Lord.

BBEBible in Basic English1949

I made them unclean in the offerings they gave, causing them to make every first child go through the fire, so that I might put an end to them.

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.

וָandclauseclauseverbאֲטַמֵּ֤אI.made.uncleannoun phrase · objectאוֹתָם֙themprepositional phrase · prepositionalבְּbynoun phraseמַתְּנוֹתָ֔giftsםtheirprepositional phrase · prepositionalבְּwhenclauseverbהַעֲבִ֖ירmade.pass.throughnoun phrase · objectכָּלeverynoun phraseפֶּ֣טֶרfirstbornרָ֑חַםof.a.wombclauseלְמַ֣עַןso.thatclauseverbאֲשִׁמֵּ֔Iobjectםmay.make.them.appalledclauseלְמַ֨עַן֙so.thatclauserelpאֲשֶׁ֣רthatclauseverbיֵֽדְע֔וּthey.may.knownoun phrase · objectrelpאֲשֶׁ֖ר(cmp)clausesubjectאֲנִ֥יIpredicateיְהוָֽה[am].Yahweh

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text states, "And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD." The Septuagint agrees with the Masoretic Text in all 15 words, maintaining the same essential meaning and structure, although the word order and articles may differ due to the nature of the Greek language. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they align with the Masoretic Text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וָאֲטַמֵּ֤א אוֹתָם֙ בְּמַתְּנוֹתָ֔ם בְּהַעֲבִ֖יר כָּל־ פֶּ֣טֶר רָ֑חַם לְמַ֣עַן אֲשִׁמֵּ֔ם לְמַ֙עַן֙ אֲשֶׁ֣ר יֵֽדְע֔וּ אֲשֶׁ֖ר אֲנִ֥י יְהוָֽה׃ ס

Septuagintthe Greek the translators chose, word by word
וָאֲטַמֵּ֤אμιανῶאוֹתָם֙αὐτοὺςבְּמַתְּנוֹתָ֔םἐνבְּהַעֲבִ֖ירἐνכָּל־πᾶνפֶּ֣טֶרδιανοῖγονרָ֑חַםμήτρανלְמַ֣עַןὅπωςאֲשִׁמֵּ֔םαὐτούςלְמַ֙עַן֙’’אֲשֶׁ֣ר’’יֵֽדְע֔וּ’’אֲשֶׁ֖ר’’אֲנִ֥י’’יְהוָֽה׃ ס’’

15 of the 15 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.

Ezekiel 20:26טָמֵאand I made and I made unclטָמֵאאֵתthe object the object markאֵתמַתָּנָהby gifts thby gifts theirמַתָּנָהעָבַרwhen made pwhen made pass עָבַרכֹּלeveryeveryכֹּלפֶּ֫טֶרfirstborn ofirstborn ofפֶּ֫טֶררֶ֫חֶםa womba wombרֶ֫חֶםמַ֫עַןso thatso thatמַ֫עַןשָׁמֵםI may make I may make appaשָׁמֵםמַ֫עַןso thatso thatמַ֫עַןאֲשֶׁרthisthisאֲשֶׁריָדַעthey may knthey may knowיָדַעאֲשֶׁרthatthatאֲשֶׁראֲנִיIIאֲנִייהוה[am] Yahweh[am] Yahwehיהוהעוּןto dwellto dwellעוּןרָחַםto have coto have compassרָחַםאוֹתsign: mirasign: miraculouאוֹתכָּלַלto perfectto perfectכָּלַלפָּטַרto separatto separateפָּטַראָֽנֹכִ֫יIIאָֽנֹכִ֫יהָיָהto beto beהָיָהמַתָּןgiftgiftמַתָּןאָרַךְto prolongto prolongאָרַךְיָטַבbe goodbe goodיָטַבצָוָהto commandto commandצָוָהנְאֻםutteranceutteranceנְאֻםעֶ֫רֶבeveningeveningעֶ֫רֶברָחַץto wash: wto wash: washרָחַץמִגְרָשׁpasturepastureמִגְרָשׁאַבְרָםAbrahamAbrahamאַבְרָםבַּדalone: polalone: poleבַּדיַרְדֵןJordanJordanיַרְדֵן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ezekiel 20:26

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.

and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
וָאֲטַמֵּ֤אva.'a.ta.Me' and I made unclean H2930 Verb · Piel · sequential imperfect first person common singular
162× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to be foul or contaminated, often in a moral or ceremonial sense. It is used in the Bible to describe something that is unclean or polluted. In the book of Leviticus, it talks about being unclean and how to become clean again.
Amplified meaning
defiled, polluted
Tyndale gloss
to defile
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.

Brown-Driver-Briggs Hebrew Lexicon (full)

טָמֵא vb. be or become unclean

Qal be or become unclean

Niph. defile oneself, be defiled

Pi. defile

Pu. myself is not polluted

Hithp.—reflexive, defile oneself

Hothp. after that she has been defiled

base

טָמְאָה n.f. uncleanness Mi 2:10

ref

Brown-Driver-Briggs glosses

H2930a טָמֵא be or become unclean .be or become unclean

. defile oneself, be defiled

. defile

. myself is not pulluted

.—reflexive, defile oneself

. after that she has been defiled

H2930b טָמְאָה uncleanness

Strong's Hebrew Dictionary

2930 tame' taw-may'

a primitive root; to be foul, especially in a ceremial or

moral sense (contaminated):--defile (self), pollute (self), be

(make, make self, pronounce) unclean, X utterly.

Translators Brief Hebrew Lexicon

טָמֵא (ta.me) — to defile.

1) to be unclean, become unclean, become impure

1a) (Qal) to be or become unclean

1a1) sexually

1a2) religiously

1a3) ceremonially

1b) (Niphal)

1b1) to defile oneself, be defiled

1b1a) sexually

1b1b) by idolatry

1b1c) ceremonially

1b2) to be regarded as unclean

1c) (Piel)

1c1) to defile

1c1a) sexually

1c1b) religiously

1c1c) ceremonially

1c2) to pronounce unclean, declare unclean (ceremonially)

1c3) to profane (God's name)

1d) (Pual) to be defiled

1e) (Hithpael) to be unclean

1f) (Hothpael) to be defiled

טָמְאָה (tam.ah) — uncleanness.

uncleanness

Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-ConsecImperf-1cs — Verb · Piel · sequential imperfect first person common singular
Hc/Vpw1cs
Bible dictionarieson the English sense
American Tract Society Bible Dictionary

See CLEAN.

Nave's Topical Bible

→ (Ceremonially speaking)

Creatures designated as such Le 11; De 14

→ See UNCLEANNESS

and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
אוֹתָם֙'o.Tam the object marker them H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo/Sp3mp — Particle · suffix
HTo/Sp3mp
The company it keepswords that stand beside it more often than chance
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
בְּמַתְּנוֹתָ֔םbe.ma.te.no.Tam by gifts their H4979 Preposition · noun common feminine plural construct · suffix
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Refers to a gift or present, including sacrificial offerings or bribes, with the word being the Aramaic equivalent of mattᵉnâʼ.
Amplified meaning
sacrificial offerings, bribes
Tyndale gloss
gift
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַתָּנָה (mattanah) means 'gift' and can refer to a present or a sacrificial offering in a positive sense, while it may also imply a bribe in a negative context. It is derived from the related word מַתָּן (mattan). The Aramaic equivalent is מַתְּנָא (mattna), also meaning 'gift'.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַתָּנָה n.f. gift

base

Brown-Driver-Briggs glosses

H4979 מַתָּנָה gift

Strong's Hebrew Dictionary

4979 mattanah mat-taw-naw'

feminine of 4976; a present; specifically (in a good sense),

a sacrificial offering, (in a bad sense) a bribe:--gift.

see HEBREW for 04976

Translators Brief Hebrew Lexicon

מַתָּנָה (mat.ta.nah) — gift.

gift

Aramaic equivalent: mat.t.na (מַתְּנָא "gift" H4978)

Morphologythe parsing behind the code
Berean parsing
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffix
HR/Ncfpc/Sp3mp
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
בְּהַעֲבִ֖ירbe.ha.'a.Vir when made pass through H5674 Preposition · verb hiphil infinitive construct common
556× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to cross over or transition from one thing to another, and is sometimes used to describe being arrogant or crossing a boundary.
Tyndale gloss
to pass
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָבַר 648 vb. pass over, through, by, pass on

Qal

pass over

Pass beyond

Pass through, traverse

pass along by

pass by

sweep by, of scourge

be past, over, of time

pass along (from hand to hand)

Pass on, go on

Pass away

Niph. Impf. a stream which cannot be forded

Pi.

his bull impregnateth

cause one to cross river

cause something to pass over

make over to

devote children to (לְ) heathen god

pass along (from hand to hand)

cause to pass through

let pass through

cause to pass by

let pass by

cause arrow to pass beyond

cause to pass under rod, for counting

cause to pass away, take away

Hiph.

cause to pass over, bring over

he made to pass across with chains of gold

base

[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself

base

Brown-Driver-Briggs glosses

H5674a עָבַר pass over, through, by, pass on .. pass over

. Pass beyond

. Pass through, traverse

. . pass along by

. pass by

. sweep by, of scourge

. be past, over, of time

. pass along (from hand to hand)

. Pass on, go on

. Pass away

. Impf. a stream which cannot be forded

. . his bull impregnateth . cause one to cross river

. cause something to pass over

. make over to

. devote children to (לְ) heathen god

. pass along (from hand to hand)

. . cause to pass through

. let pass through

. . cause to pass by

. let pass by

. cause arrow to pass beyond

. cause to pass under rod, for counting

. cause to pass away, take away

. . cause to pass over, bring over

. he made to pass across with chains of gold

H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself

Strong's Hebrew Dictionary

5674 `abar aw-bar'

a primitive root; to cross over; used very widely of any

transition (literal or figurative; transitive, intransitive,

intensive, causative); specifically, to cover (in

copulation):--alienate, alter, X at all, beyond, bring (over,

through), carry over, (over-)come (on, over), conduct (over),

convey over, current, deliver, do away, enter, escape, fail,

gender, get over, (make) go (away, beyond, by, forth, his way,

in, on, over, through), have away (more), lay, meddle,

overrun, make partition, (cause to, give, make to, over)

pass(-age, along, away, beyond, by, -enger, on, out, over,

through), (cause to, make) + proclaim(-amation), perish,

provoke to anger, put away, rage, + raiser of taxes, remove,

send over, set apart, + shave, cause to (make) sound, X

speedily, X sweet smelling, take (away), (make to)

transgress(-or), translate, turn away, (way-)faring man, be

wrath.

Translators Brief Hebrew Lexicon

עָבַר (a.var) — to pass.

1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress

1a) (Qal)

1a1) to pass over, cross, cross over, pass over, march over, overflow, go over

1a2) to pass beyond

1a3) to pass through, traverse

1a3a) passers-through (participle)

1a3b) to pass through (the parts of victim in covenant)

1a4) to pass along, pass by, overtake and pass, sweep by

1a4a) passer-by (participle)

1a4b) to be past, be over

1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance

1a6) to pass away

1a6a) to emigrate, leave (one's territory)

1a6b) to vanish

1a6c) to perish, cease to exist

1a6d) to become invalid, become obsolete (of law, decree)

1a6e) to be alienated, pass into other hands

1b) (Niphal) to be crossed

1c) (Piel) to impregnate, cause to cross

1d) (Hiphil)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct common
HR/Vhcc
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
כָּל־kol- every H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
The company it keepswords that stand beside it more often than chance
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
פֶּ֣טֶרPe.ter firstborn of H6363 Noun common · masculine singular construct
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The firstborn is the first child born to a family, like the firstling of an animal. In the Bible, the firstborn held a special place and received special privileges. The firstborn son typically inherited the majority of the family's property.
Amplified meaning
first child, firstling, as a burnt offering
Tyndale gloss
firstborn
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פֶּ֫טֶר (peter) refers to that which separates or first opens, often translated as 'firstborn' or 'firstling.' It is derived from a root meaning to open, and is closely related to the feminine form פִּטְרָה (pitrah), which carries the same meanings. The term appears in contexts such as Numbers 8:16.

Brown-Driver-Briggs Hebrew Lexicon (full)

פֶּ֫טֶר n.[m.] that which separates, first opens

base

[פִּטְרָה] n.f. id. [q.bg.ab], Nu 8:16.

ref

Brown-Driver-Briggs glosses

H6363a פֶּ֫טֶר that which separates, first opens H6363b פִּתְרָה id. [6363a]

Strong's Hebrew Dictionary

6363 peter peh'-ter

or pitrah {pit-raw'}; from 6362; a fissure, i.e. (concretely)

firstling (as opening the matrix):--firstling, openeth, such

as open.

see HEBREW for 06362

Translators Brief Hebrew Lexicon

פֶּ֫טֶר (pe.ter) — firstborn.

firstborn, firstling, that which separates or first opens

Also means: pit.rah (פִּטְרָה "firstborn" H6363B)

פִּטְרָה (pit.rah) — firstborn.

firstborn, firstling, that which separates or first opens

Another spelling of pe.ter (פֶּ֫טֶר "firstborn" H6363A)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
רָ֑חַםRa.cham a womb H7356 Noun common · masculine singular absolute
45× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to compassion or tender love, often describing God's feelings towards people. It can also mean the womb, symbolizing care and nurturing. The KJV translates it as compassion, mercy, or pity.
Tyndale gloss
womb
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.

Brown-Driver-Briggs Hebrew Lexicon (full)

רֶ֫חֶם, רַ֫חַם n.m. womb

base

רַחֲמִים n.m. abs. pl. intens. compassion

base

Brown-Driver-Briggs glosses

H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion

Strong's Hebrew Dictionary

7356 racham rakh'-am

from 7355; compassion (in the plural); by extension, the womb

(as cherishing the fetus); by implication, a maiden:--

bowels, compassion, damsel, tender love, (great, tender)

mercy, pity, womb.

see HEBREW for 07355

Translators Brief Hebrew Lexicon

רַחַם (ra.cham) — womb.

womb

Another spelling of re.chem (רֶ֫חֶם "womb" H7358)

רַחֲמִים (ra.cha.mim) — compassion.

compassion

Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)

Morphologythe parsing behind the code
Berean parsing
HNcmsa — Noun common · masculine singular absolute
HNcmsa
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
לְמַ֣עַןle.Ma.'an so that H4616 Particle
272× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means because of something or for a specific purpose. It is used to explain why something happens or is done. In the Bible, it is used to describe God's intentions or purposes.
Tyndale gloss
because
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that

base

Brown-Driver-Briggs glosses

H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that

Strong's Hebrew Dictionary

4616 ma`an mah'-an

from 6030; properly, heed, i.e. purpose; used only

adverbially, on account of (as a motive or an aim),

teleologically, in order that:--because of, to the end

(intent) that, for (to,... 's sake), + lest, that, to.

see HEBREW for 06030

Translators Brief Hebrew Lexicon

מַ֫עַן (ma.an) — because.

1) purpose, intent prep

1a) for the sake of

1b) in view of, on account of

1c) for the purpose of, to the intent that, in order to conj

1d) to the end that

Morphologythe parsing behind the code
Berean parsing
Prep — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…

Easton's Bible Dictionary

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Smith's Bible Dictionary

"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

American Tract Society Bible Dictionary

King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.

So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…

and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
אֲשִׁמֵּ֔ם'a.shi.Mem I may make appalled them H8074 Verb hiphil jussive first person common singular · suffix
86× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The word 'shamem' means to be desolate or devastated, like a place left empty and destroyed, often used to describe the aftermath of war or disaster.
Amplified meaning
make them desolate, destroy
Tyndale gloss
be desolate: destroyed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H8074 [שָׁמֵם] be desolated, appalled

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-1cs | Suff — Verb hiphil jussive first person common singular · suffix
HVhj1cs/Sp3mp
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
לְמַ֙עַן֙le.Ma.'an so that H4616 Particle
272× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means because of something or for a specific purpose. It is used to explain why something happens or is done. In the Bible, it is used to describe God's intentions or purposes.
Tyndale gloss
because
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that

base

Brown-Driver-Briggs glosses

H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that

Strong's Hebrew Dictionary

4616 ma`an mah'-an

from 6030; properly, heed, i.e. purpose; used only

adverbially, on account of (as a motive or an aim),

teleologically, in order that:--because of, to the end

(intent) that, for (to,... 's sake), + lest, that, to.

see HEBREW for 06030

Translators Brief Hebrew Lexicon

מַ֫עַן (ma.an) — because.

1) purpose, intent prep

1a) for the sake of

1b) in view of, on account of

1c) for the purpose of, to the intent that, in order to conj

1d) to the end that

Morphologythe parsing behind the code
Berean parsing
Prep — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…

Easton's Bible Dictionary

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Smith's Bible Dictionary

"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

American Tract Society Bible Dictionary

King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.

So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…

and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
אֲשֶׁ֣ר'a.Sher this H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
יֵֽדְע֔וּye.de.'U they may know H3045 Verb · Qal · jussive third person masculine plural
945× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Amplified meaning
understand, recognize
Tyndale gloss
to know
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָדַע 943 vb. know

Qal

know, learn to know

perceive

perceive and see; find out and discern

discriminate, distinguish

know by experience

recognize, admit, acknowledge, confess

consider

not know = not expect

know a person, be acquainted with

know a person carnally, of sexual intercourse

know how, to do a thing, be able to do it

be skilful in

abs. have knowledge, be wise

Niph.

be made known, be or become known, of things

make oneself known of pers.

be perceived

be instructed

Pi. cause to know

Pu. known

Hiph. make known, declare

Hoph. made known

Hithp. make oneself known

base

Brown-Driver-Briggs glosses

H3045 יָדַע know .. . know, learn to know

. perceive

. perceive and see; find out and discern

. discriminate, distinguish

. know by experience

. recognize, admit, acknowledge, confess

. consider

. not know = not expect

. know a person, be acquainted with

. know a person carnally, of sexual intercourse

. . know how, to do a thing, be able to do it

. be skilful in

. abs. have knowledge, be wise

. . be made known, be or become known, of things

. make oneself known of pers.

. be perceived

. be instructed

. cause to know

. known

. make known, declare

. made known

. make oneself known

Strong's Hebrew Dictionary

3045 yada` yaw-dah'

a primitive root; to know (properly, to ascertain by seeing);

used in a great variety of senses, figuratively, literally,

euphemistically and inferentially (including observation,

care, recognition; and causatively, instruction, designation,

punishment, etc.) (as follow):--acknowledge, acquaintance(-ted

with), advise, answer, appoint, assuredly, be aware,

(un-)awares, can(-not), certainly, comprehend, consider, X

could they, cunning, declare, be diligent, (can, cause to)

discern, discover, endued with, familiar friend, famous, feel,

can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause

to let, make) know, (come to give, have, take) knowledge, have

(knowledge), (be, make, make to be, make self) known, + be

learned, + lie by man, mark, perceive, privy to, X

prognosticator, regard, have respect, skilful, shew, can (man

of) skill, be sure, of a surety, teach, (can) tell,

Read the full entry →
Translators Brief Hebrew Lexicon

יָדַע (ya.da) — to know.

1) to know

1a) (Qal)

1a1) to know

1a1a) to know, learn to know

1a1b) to perceive

1a1c) to perceive and see, find out and discern

1a1d) to discriminate, distinguish

1a1e) to know by experience

1a1f) to recognise, admit, acknowledge, confess

1a1g) to consider

1a2) to know, be acquainted with

1a3) to know (a person carnally)

1a4) to know how, be skilful in

1a5) to have knowledge, be wise

1b) (Niphal)

1b1) to be made known, be or become known, be revealed

1b2) to make oneself known

1b3) to be perceived

1b4) to be instructed

1c) (Piel) to cause to know

1d) (Poal) to cause to know

1e) (Pual)

1e1) to be known

1e2) known, one known, acquaintance (participle)

1f) (Hiphil) to make known, declare

1g) (Hophal) to be made known

1h) (Hithpael) to make oneself known, reveal oneself

Aramaic equivalent: ye.da (יְדַע "to know" H3046)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · jussive third person masculine plural
HVqj3mp
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
אֲשֶׁ֖ר'a.Sher that H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
אֲנִ֥י'a.Ni I H589 Pronoun
874× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנִי, אָ֑נִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H589 אֲנִי, אָ֑נִי I

Strong's Hebrew Dictionary

589 'aniy an-ee'

contracted from 595; I:--I, (as for) me, mine, myself, we, X

which, X who.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנִי (a.ni) — I.

I (first pers. sing. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
and I made unclean the object marker them by gifts their when made pass through every firstborn of a womb so that I may make appalled them so that this they may know that I [am] Yahweh
יְהוָֽה׃ סYah.weh [am] Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, the one true God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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