Ezekiel 20:26 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וָאֲטַמֵּ֤א | and I made unclean | Verb, Piel, sequential imperfect first person common singular |
| אוֹתָם֙ | the object marker them | Particle, suffix |
| בְּמַתְּנוֹתָ֔ם | by gifts their | Preposition, noun common feminine plural construct, suffix |
| בְּהַעֲבִ֖יר | when made pass through | Preposition, verb hiphil infinitive construct common |
| כָּל־ | every | Noun common, masculine singular construct |
| פֶּ֣טֶר | firstborn of | Noun common, masculine singular construct |
| רָ֑חַם | a womb | Noun common, masculine singular absolute |
| לְמַ֣עַן | so that | Particle |
| אֲשִׁמֵּ֔ם | I may make appalled them | Verb hiphil jussive first person common singular, suffix |
| לְמַ֙עַן֙ | so that | Particle |
| אֲשֶׁ֣ר | this | Particle |
| יֵֽדְע֔וּ | they may know | Verb, Qal, jussive third person masculine plural |
| אֲשֶׁ֖ר | that | Particle |
| אֲנִ֥י | I | Pronoun |
| יְהוָֽה׃ ס | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | 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. |
| ASV | 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. |
| YLT | 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. |
| WEB | 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.”’ |
| BBE | 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. |
Where they part company is טָמֵא — see How Translations Differ.
The sentence has a main verb with several phrases detailing the means and purpose of God's declaration.







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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 20:31 | When 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! |
| 2 | Isaiah 63:17 | Why, 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. |
| 3 | Romans 11:7–10 | What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened, |
| 4 | Ezekiel 16:20–21 | You even took the sons and daughters you bore to Me and sacrificed them as food to idols. Was your prostitution not enough? |
| 5 | Leviticus 18:21 | You 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
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
It indicates that their sacrifices were unacceptable due to their unfaithfulness, rendering them spiritually defiled.
The sacrifices were unclean because they were offered in the context of unfaithfulness and idolatry, not in true devotion to God.
The firstborn holds a special status in biblical law, and their sacrifice was particularly grievous, highlighting the depth of Israel's rebellion.
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
- In what ways can I ensure that my offerings to God are sincere and not defiled by unfaithfulness?
- How can I better understand the significance of my actions in relation to my faith?
- What does it mean to recognize God's authority in my life, and how can I demonstrate that recognition?
- 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 BibleAnd 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 CommentaryAnd 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 BiblePolluted 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 TestamentsEzekiel 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 BibleVerse 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 Colleges26. 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 Bible26. 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
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.
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.”’
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.
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
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.
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.
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.
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.
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
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.
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.
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.
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.
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
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
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.
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.
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.
וָאֲטַמֵּ֤א אוֹתָם֙ בְּמַתְּנוֹתָ֔ם בְּהַעֲבִ֖יר כָּל־ פֶּ֣טֶר רָ֑חַם לְמַ֣עַן אֲשִׁמֵּ֔ם לְמַ֙עַן֙ 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.
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.
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.
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
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
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.
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
Conj | V-Piel-ConsecImperf-1cs — Verb · Piel · sequential imperfect first person common singularHc/Vpw1cs
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
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'.
מַתָּנָה n.f. gift
base
H4979 מַתָּנָה gift
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
מַתָּנָה (mat.ta.nah) — gift.
gift
Aramaic equivalent: mat.t.na (מַתְּנָא "gift" H4978)
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
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.
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
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
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.
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)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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.
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
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)
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
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.
ref
H6363a פֶּ֫טֶר that which separates, first opens H6363b פִּתְרָה id. [6363a]
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
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
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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.
[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
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
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
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
Prep — ParticleHTc
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…
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.
"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).
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…
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil jussive first person common singular · suffixHVhj1cs/Sp3mp
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.
[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
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
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
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
Prep — ParticleHTc
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…
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.
"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).
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…
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.
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
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
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.
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
Rel — ParticleHTr
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.
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
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
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,
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)
V-Qal-Imperf-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
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.
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
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
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.
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
Rel — ParticleHTr
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.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
