Ezekiel 41:21 — Word Study
WLCהַֽהֵיכָ֖ל מְזוּזַ֣ת רְבֻעָ֑ה וּפְנֵ֣י הַקֹּ֔דֶשׁ הַמַּרְאֶ֖ה כַּמַּרְאֶֽה׃
BSAThe outer sanctuaryhêykâl [the Holy Place, set apart for God's presence] had a rectangularrâbaʻ [squared, foursquare] doorframemᵉzûwzâh and the [doorframe]pânîym [post, side post] of the sanctuaryqôdesh [the temple, a sacred dwelling place] was similarmarʼeh [in appearance, having the same sight]
| Greek | English | Parsing |
|---|---|---|
| הַֽהֵיכָ֖ל | the temple | Particle, noun common masculine singular absolute |
| מְזוּזַ֣ת | a doorpost of | Noun common, feminine singular construct |
| רְבֻעָ֑ה | a square | Verb, Qal, participle (passive) feminine singular |
| וּפְנֵ֣י | and [the] face of | Conjunction, noun common masculine plural construct |
| הַקֹּ֔דֶשׁ | the holy place | Particle, noun |
| הַמַּרְאֶ֖ה | the appearance | Particle, noun common masculine singular absolute |
| כַּמַּרְאֶֽה׃ | [was] like the appearance | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar. |
| KJV | The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other. |
| ASV | As for the temple, the door-posts were squared; and as for the face of the sanctuary, the appearance thereof was as the appearance of the temple. |
| YLT | Of the temple the side post [is] square, and of the front of the sanctuary, the appearance [is] as the appearance. |
| WEB | The door posts of the nave were squared. As for the face of the nave, its appearance was as the appearance of the temple. |
| BBE | ... |
Where they part company is הֵיכָל — see How Translations Differ.
The sentence consists of two main clauses that describe the doorframes, with a clear comparison between them.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָבַע
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 41:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Vision of the Templegenerated
Ezekiel 41:21 describes the architectural features of the temple, particularly the outer sanctuary's doorframe. This passage illustrates the careful design of the temple, which is meant to reflect God's holiness and presence among His people. The details provided in this vision are significant for understanding the sacred space dedicated to worship and the divine.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 40:14 | Next he measured the gateposts to be sixty cubits high. The gateway extended around to the gatepost of the courtyard. |
| 2 | 1 Kings 6:33 | In the same way he made four-sided doorposts of olive wood for the sanctuary entrance. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הֵיכָל, ha.hei.Khalgenerated
The word הֵיכָל (heykal) specifically refers to a large public building, primarily a temple or palace. In this context, it denotes the temple where God's presence dwells, emphasizing its importance as a sacred space. The parsing indicates it is a noun in the singular form, highlighting its unique role in the religious life of Israel.
This term is often used to describe the temple in Jerusalem, underscoring its significance as a place of worship and divine encounter. The lexicons affirm its meaning as a temple or palace, with a focus on the sacredness of the space.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is the temple, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main clause is centered around the subject הַֽהֵיכָ֖ל (the temple), which is described with a noun phrase that includes the doorframe and its characteristics. The structure emphasizes the relationship between the outer sanctuary and the sanctuary itself, illustrating their similarities.
The sentence structure is straightforward, with a clear focus on the architectural details, allowing the reader to visualize the temple's design.
Septuagint Backgroundgenerated
The Septuagint translates הֵיכָל as ναὸς (naos), which also means temple. This choice reflects the understanding of the temple as a sacred space for worship, consistent with the Hebrew meaning.
The Greek term is well-established in the context of both the Old and New Testaments, reinforcing the idea of the temple as a dwelling place for God.
In plain words — the whole versegenerated
Ezekiel 41:21 describes the outer sanctuary's doorframe, noting that it was rectangular and similar to the doorframe of the sanctuary. This emphasizes the careful design of the temple, which is intended to reflect God's holiness and presence.
Frequently Asked Questionsgenerated
In this context, 'temple' refers to the sacred space where God's presence dwells, highlighting its importance in worship.
The design of the temple reflects God's holiness and the need for a sacred space for worship among His people.
This verse connects to other descriptions in the Bible that emphasize the temple's role as a dwelling place for God, such as in 1 Kings 6:2.
The details of the temple's construction remind us of the care and reverence required in creating a space for worship and encountering God.
Reflection Questionsgenerated
- How does understanding the temple's design enhance your view of worship?
- What does it mean to you that God desires to dwell among His people?
- In what ways can we create sacred spaces in our lives today?
- How can the details of the temple's architecture inspire our approach to worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 41:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe posts of the temple were squared,.... Or, were "foursquare" (n); the two posts on each side the door, the lintel and the threshold, made a square; the posts themselves were not round, as pillars,
Read John Gill on Ezekiel 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.
Read Robert Jamieson on Ezekiel 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe posts on each side of the gate or door, both of temple and oracle, were squared; not round, as some other were, and as the posts of the door of the tabernacle were, but of exact square. The face, the form of the door, or gate of the temple, was square, i.e. not arched, as the gates of our churches ordinarily are, but with a flat beam, or upper lintel, laid on the top of the posts, and so either made an equilateral square, or an oblong square. The appearance of the one as the appearance of the other; as was the form of the gate of the temple in its larger, so was the form of the gate of the oracle in its lesser dimensions.
Read Matthew Poole on Ezekiel 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 41:21 The posts of the temple [were] squared, [and] the face of the sanctuary; the appearance [of the one] as the appearance [of the other].Ver. 21. The posts of the temple,] i.e., Of the doors of the temple, were not round or arched, but square; as are at this day the doors of the Pantheon in Rome, saith Vilalpandus, built of old in honour of all gods, and now consecrated by the Pope to the honour of all saints with like superstition.
Read John Trapp on Ezekiel 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The posts of the temple.—Posts is a different word from that hitherto used, and always means the framework in which the doors were hung. Temple is, as before, the Holy Place, in distinction from the sanctuary, or Holy of Holies. The door-frames of both were square and just alike.
Read Charles John Ellicott on Ezekiel 41 →CambridgeThe Cambridge Bible for Schools and Colleges21. the posts … squared] The text is very uncertain, the versions deviating from Heb. and from one another. The word “temple” (Ezekiel 41:20) being omitted the words read: and the wall, 21 of the temple was square door-posts—a construction scarcely possible to express the idea that the wall had square door-posts. Syriac read: and the wall of the temple was four-square—omitting “door-posts.” LXX.: and the holy place (holiest) and the temple opened (spread out) four-square—reading “holy place” for wall, and “opened” for door-posts. It is probable that something is said of the holiest, because the next clause refers to an article that stood in front of it. It is also probable that the “door”…
Read Cambridge on Ezekiel 41 →Albert Barnes1798–1870Barnes' Notes on the BibleThe posts - Not the word used before (see Ezekiel 40:9 note). These “posts” are rather pilasters forming part of the inner walls. The appearance ... other - i.
Read Albert Barnes on Ezekiel 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. Read, “And as for the wall of the temple, the doorposts were squared; and in front of the sanctuary was the appearance as the appearance of an altar of wood, three cubits high,” etc.
Read Daniel Denison Whedon on Ezekiel 41 →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
The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar.
The door posts of the nave were squared. As for the face of the nave, its appearance was as the appearance of the temple.
The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar.
The doorposts of the outer sanctuary were square. In front of the sanctuary one doorpost looked just like the other.
Tyndale line
The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.
As for the temple, the door-posts were squared; and as for the face of the sanctuary, the appearance thereof was as the appearance of the temple.
As for the temple, the door posts were squared; and as for the face of the sanctuary, the appearance thereof was as the appearance of the temple.
The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other .
The postes of the Temple were squared, and thus to looke vnto was the similitude and forme of the Sanctuarie.
Strictly literal
As for the temple, the door-posts were squared; and the front of the sanctuary had the same appearance.
Of the temple the side post [is] square, and of the front of the sanctuary, the appearance [is] as the appearance.
The doorpost of the temple [is] square, and of the front of the sanctuary, the appearance [is] as that appearance.
The temple had four-cornered door-posts, and the front of the holy of holies had the [same] appearance as the appearance [of the other].
The gate posts of the holy place were square. Their appearance was like the appearance of
From the Latin
The threshold was foursquare, and the face of the sanctuary, sight to sight.
Simplified
The Temple's doorframe was rectangular, as was the doorframe of the sanctuary.
...
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 that the outer sanctuary had a rectangular doorframe and that the doorframe of the sanctuary was similar. The Septuagint agrees with the Masoretic Text in the overall meaning, as it matches all seven words in a word-by-word correspondence, although the specific wording and structure may differ due to the nature of translation. There are no significant differences in content between these witnesses for this verse.
הַֽהֵיכָ֖ל מְזוּזַ֣ת רְבֻעָ֑ה וּפְנֵ֣י הַקֹּ֔דֶשׁ הַמַּרְאֶ֖ה כַּמַּרְאֶֽה׃
7 of the 7 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 41:21
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.
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
מְזוּזָה (mezuzah) refers to a door-post or gate-post, indicating a structural element of a doorway. It is derived from a root meaning to be prominent, emphasizing its visibility. The term appears in various contexts related to doorways in the Old Testament.
מְזוּזָה n.f. door-post, gate-post
base
H4201 מְזוּזָה door-post, gate-post
4201 mzuwzah mez-oo-zaw'
or mzuzah {mez-oo-zaw'}; from the same as 2123; a door-post
(as prominent):--(door, side) post.
see HEBREW for 02123
מְזוּזָה (me.zu.zah) — doorpost.
doorpost, gatepost
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָבַע (raba`) is a verb meaning to square or to be squared, derived from a primitive root related to the concept of being four-sided. Its usage is limited to participles in the Qal and Pual forms, indicating a denominative action. The entries emphasize its geometric connotation without significant disagreement among lexicons.
[רָבַע] vb. denom., only Pt. pass. squared, square;—
Qal square
Pu. square
base
H7251 רָבַע vb. denom., only Pt. pass. squared, square
7251 raba` raw-bah'
a primitive root (rather identical with 7250 through the idea
of sprawling "at all fours" (or possibly the reverse is the
order of deriv.); compare 702); properly, to be four (sided);
used only as denominative of 7253; to be
quadrate:--(four-)square(-d).
see HEBREW for 07250
see HEBREW for 0702
see HEBREW for 07253
רָבַע (ra.va) — to square.
1) to square, be squared
1a) (Qal) square (participle)
1b) (Pual) square (participle)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | N-cp — Conjunction · noun common masculine plural constructHC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · nounHTd/Ntmsa
(ha-qodhesh, Ex 26:33, ha-hekhal, 1Ki 6:17, etc.; he prote skene, Heb 9:6 f):
1. The Terms:
The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Ex 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Heb 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Le 6:16, it is applied to "the court of the tent of meeting." But the…
Holy place
One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy…
→ See TABERNACLE
→ See TEMPLE
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
Prep | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare