Ezekiel 42:20 — Word Study
WLCלְאַרְבַּ֨ע רוּח֜וֹת מְדָד֗וֹ ח֤וֹמָה לוֹ֙ סָבִ֣יב׀ סָבִ֔יב אֹ֚רֶךְ חֲמֵ֣שׁ מֵא֔וֹת וְרֹ֖חַב חֲמֵ֣שׁ מֵא֑וֹת לְהַבְדִּ֕יל בֵּ֥ין הַקֹּ֖דֶשׁ לְחֹֽל׃
BSASo he measuredmâdad■ [to stretch or extend] the area on all fourʼarbaʻ sidesrûwach It had a wallchôwmâh [of protection] allçâbîyb aroundçâbîyb [encompassing] fivechâmêsh hundred [cubits]mêʼâh longʼôrek and fivechâmêsh hundred [cubits]mêʼâh widerôchab to separatebâdal [divide, set apart] the holyqôdesh [set-apart] from the commonchôl [unholy, profane]
| Greek | English | Parsing |
|---|---|---|
| לְאַרְבַּ֨ע | to four | Preposition |
| רוּח֜וֹת | sides | Noun common, feminine plural absolute |
| מְדָד֗וֹ | he measured it | Verb qal perfect third person masculine singular, suffix |
| ח֤וֹמָה | a wall | Noun common, feminine singular absolute |
| לוֹ֙ | [belonged] to it | Preposition, suffix |
| סָבִ֣יב׀ | all around | Noun common, both singular absolute |
| סָבִ֔יב | all around | Noun common, both singular absolute |
| אֹ֚רֶךְ | [the] length | Noun common, masculine singular absolute |
| חֲמֵ֣שׁ | [was] five | Adj |
| מֵא֔וֹת | hundred [cubits] | Adj |
| וְרֹ֖חַב | and [the] breadth | Conjunction, noun common masculine singular absolute |
| חֲמֵ֣שׁ | [was] five | Adj |
| מֵא֑וֹת | hundred [cubits] | Adj |
| לְהַבְדִּ֕יל | to make a distinction | Preposition, verb hiphil infinitive construct common |
| בֵּ֥ין | between | |
| הַקֹּ֖דֶשׁ | holy thing | Particle, noun common masculine singular absolute |
| לְחֹֽל׃ | and a profane thing | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So he measured the area on all four sides. It had a wall all around, five hundred cubits long and five hundred cubits wide, to separate the holy from the common. |
| KJV | He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place. |
| ASV | He measured it on the four sides: it had a wall round about, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common. |
| YLT | At the four sides he hath measured it, a wall [is] to it all round about, the length five hundred, and the breadth five hundred, to separate between the holy and the profane place. |
| WEB | He measured it on the four sides. It had a wall around it, the length five hundred cubits, and the width five hundred cubits, to make a separation between that which was holy and that which was common. |
| BBE | He took its measure on the four sides: and it had a wall all round, five hundred long and five hundred wide, separating what was holy from what was common. |
Translations agree on the meaning of ח֤וֹמָה as 'wall.'
The main clause is supported by additional phrases that provide detail about the measurements and their purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחוֹמָה
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 42:20
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 Measurements of the Temple Areagenerated
Ezekiel 42:20 provides a detailed account of the measurements of the temple area, highlighting the importance of defining sacred spaces. This measurement serves to delineate the holy from the common, ensuring that the area is set apart for divine purposes. The context of these measurements is crucial for understanding the significance of separation in worship and community life, as seen in other passages like Ezekiel 40:5 and Isaiah 60:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 40:5 | And I saw a wall surrounding the temple area. Now the length of the measuring rod in the man’s hand was six long cubits (each measuring a cubit and a handbreadth), and he measured the wall to be one rod thick and one rod high. |
| 2 | Song of Solomon 2:9 | |
| 3 | Isaiah 25:1 | O LORD, You are my God! I will exalt You; I will praise Your name. For You have worked wonders— plans formed long ago— in perfect faithfulness. |
| 4 | Isaiah 26:1 | In that day this song will be sung in the land of Judah: We have a strong city; salvation is established as its walls and ramparts. |
| 5 | Isaiah 60:18 | No longer will violence be heard in your land, nor ruin or destruction within your borders. But you will name your walls Salvation and your gates Praise. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — ח֤וֹמָה, Cho.mahgenerated
The word ח֤וֹמָה (cho.mah) means 'wall' in Hebrew, indicating a protective barrier. It is a feminine singular noun derived from a root meaning to join, often used to describe city walls or the walls of buildings. In this verse, it highlights the physical and spiritual protection provided by the wall surrounding the sacred area.
The presence of a wall emphasizes the importance of boundaries in sacred spaces, marking a clear distinction between what is holy and what is common. This separation is a recurring theme in biblical texts, underscoring the need for reverence in places designated for worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses wall to translate ח֤וֹמָה.
Sentence Structuregenerated
The finite verb מְדָד֗וֹ (he measured) governs the entire verse, with multiple phrases detailing the measurements and their implications. The structure emphasizes the action of measuring as central to the description of the area.
The sentence is constructed with a main clause followed by several prepositional and noun phrases, which elaborate on the dimensions and purpose of the wall. This hierarchical structure reflects the importance of the measurements in establishing sacred boundaries.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word ח֤וֹמָה is rendered as τείχος, which also means 'wall.' This choice indicates a focus on the protective aspect of the wall, similar to the Hebrew, but may imply a more general sense of enclosure rather than a specific sacred context.
The translation choices in the Septuagint reflect an understanding of the wall's role in demarcating sacred space, consistent with the overall theme of separation in the temple context.
In plain words — the whole versegenerated
Ezekiel 42:20 describes how the area was measured on all four sides, revealing a wall that was five hundred cubits long and wide. This wall serves to separate the holy from the common, emphasizing the importance of boundaries in sacred spaces.
Frequently Asked Questionsgenerated
The wall represents a protective barrier that separates the sacred space from the common, highlighting the importance of holiness in worship.
The precise measurements emphasize the intentionality of God in defining sacred spaces, ensuring that there is a clear distinction between what is holy and what is not.
This verse connects to earlier passages in Ezekiel that discuss the temple and its boundaries, reinforcing the theme of separation and holiness throughout the book.
We learn that boundaries are essential for maintaining the sanctity of sacred spaces, reflecting God's desire for order and reverence in worship.
Reflection Questionsgenerated
- What boundaries do I recognize in my own life that help me maintain a sense of holiness?
- How can understanding the significance of sacred spaces influence my approach to worship?
- In what ways can I create environments that reflect the separation between the holy and the common?
- How does the concept of measurement in this verse relate to my understanding of God's order in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 42:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe measured it by the four sides,.... Which were equilateral, parallel to each other, each measuring five hundred reeds; which in all made up two thousand reeds, or seven thousand yards: this shows
Read John Gill on Ezekiel 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.
Read Robert Jamieson on Ezekiel 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe measured it, the whole wall, by the four sides, repeating the measure of the whole, according to the number of the sides. It had a wall; the whole had such a wall: had each side been five hundred reeds, the prophet must in propriety of speech have said they, i.e. the sides, not it, i.e. the whole compass of the wall. Five hundred reeds long: in such an equilateral square there is properly no length, for all sides are equal, but because in the temple structure there was length and breadth, therefore that latus, or side, which runs in straight line, parallel with the length of the temple, is here taken for the length; the other, which was parallel to the breadth of the temple, is the…
Read Matthew Poole on Ezekiel 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 42:20 He measured it by the four sides: it had a wall round about, five hundred [reeds] long, and five hundred broad, to make a separation between the sanctuary and the profane place.Ver. 20. He measured it by the four sides.] The Church is fair and firm, for it is quadrangular; so is every true member thereof homo quadratus, square, steadfast and immovable, ανικητοςκαιακινητος, always abounding in the work of the Lord, &c. His heart is fixed, trusting in the Lord. He quits himself well in all estates, and comes off a gainer. Gold is purged in the fire, shines in the water; as, on the other side, clay is scorched in the fire, dissolved in the water. The new Jerusalem is said to lie…
Read John Trapp on Ezekiel 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) It had a wall.—Around this vast enclosure on all sides was a wall, not of the slight character of that in Ezekiel 42:7; but the same word is used as in Ezekiel 40:5, of the massive wall surrounding the outer court. The object of this enclosure was to protect the sanctity of the Temple and its courts, “to make a separation between the sanctuary and the profane place.”
Read Charles John Ellicott on Ezekiel 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. It had a wall round about-to make a separation between the sanctuary and the profane place.] The holy place was that which was consecrated to the Lord; into which no heathen, nor stranger, nor any in a state of impurity, might enter. The profane place was that in which men, women, Gentiles, pure or impure, might be admitted. Josephus says War, lib. vi., c. 14, that in his time there was a wall built before the entrance three cubits high, on which there were posts fixed at certain distances, with inscriptions on them in Latin and Greek, containing the laws which enjoined purity on those that entered; and forbidding all strangers to enter, on pain of death. See Calmet.
Read AdamClarke on Ezekiel 42 →CambridgeThe Cambridge Bible for Schools and Colleges20. sanctuary … profane place] Rather: between that which was holy and that which was profane (common). Holy and profane are used here relatively, just as Ezekiel 42:13 the inner court is relatively holy in contrast with the outer to which the people had access. Cf. Ezekiel 43:12, where the limits of the house are said to be “most holy.” In Ezekiel 45:4 the priests’ land surrounding the temple is called holy, and in Ezekiel 48:12 most holy.
Read Cambridge on Ezekiel 42 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “sanctuary” proper is probably here the most holy place as distinguished from the rest of the temple Ezekiel 41:23; Ezekiel 45:3; but the term was capable of extension first to the whole temple,
Read Albert Barnes on Ezekiel 42 →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
So he measured the area on all four sides. It had a wall all around, five hundred cubits long and five hundred cubits wide, to separate the holy from the common.
He measured it on the four sides. It had a wall around it, the length five hundred cubits, and the width five hundred cubits, to make a separation between that which was holy and that which was common.
So he measured the area on all four sides. It had a wall all around, five hundred cubits long and five hundred cubits wide, to separate the holy from the common.
He measured it on all four sides. It had a wall around it, 875 feet long and 875 feet wide, to separate the holy and common places.
Tyndale line
He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.
He measured it on the four sides: it had a wall round about, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common.
He measured it on the four sides: it had a wall round about, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common.
He measured it by the four sides: it had a wall around, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.
He measured it by the foure sides: it had a wall round about, fiue hundreth reedes long, and fiue hundreth broade to make a separation betweene the Sanctuarie, and the prophane place.
Strictly literal
He measured it on the four sides; it had a wall round about, five hundred long, and five hundred broad, to make a separation between that which was holy and that which was common.
At the four sides he hath measured it, a wall [is] to it all round about, the length five hundred, and the breadth five hundred, to separate between the holy and the profane place.
At the four sides he has measured it; it had a wall all around, the length—five hundred, and the breadth—five hundred, to separate between the holy and the profane place.
On the four sides did he measure it by the wall that was all round about, five hundred rods in length, and in breadth five hundred, to make a separation between the holy place and the profane.
He measured it on four sides. It had a wall around it that was five hundred cubits in length, and five hundred cubits in width, to separate the holy from that which is common.
From the Latin
By the four winds he measured the wall thereof on every side round about, five hundred cubits long and five hundred cubits broad, making a separation between the sanctuary and the place of the people.
Simplified
So he measured all four sides. There was a wall surrounding it, five hundred cubits long and five hundred cubits wide, separating the holy from the common.
He took its measure on the four sides: and it had a wall all round, five hundred long and five hundred wide, separating what was holy from what was common.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of Ezekiel 42:20, with 12 of the 17 words matched. This alignment suggests a shared understanding of the measurements and their significance, although the Septuagint's word order differs.
לְאַרְבַּ֨ע רוּח֜וֹת מְדָד֗וֹ ח֤וֹמָה לוֹ֙ סָבִ֣יב׀ סָבִ֔יב אֹ֚רֶךְ חֲמֵ֣שׁ מֵא֔וֹת וְרֹ֖חַב חֲמֵ֣שׁ מֵא֑וֹת לְהַבְדִּ֕יל בֵּ֥ין הַקֹּ֖דֶשׁ לְחֹֽל׃
12 of the 17 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 42:20
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.
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Prep | Adj — PrepositionHR/Acbsc
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cp — Noun common · feminine plural absoluteHNcfpa
מָדַד (madad) is a Hebrew verb meaning to measure or stretch. It encompasses various forms, including measuring length or distance, extending, and being measured. The word appears in different contexts, such as dry measures and figurative uses related to waters and requital. Notably, it can also refer to the act of extending oneself, as seen in its usage in the Old Testament.
מָדַד 53 vb. measure
Qal
measure of length, distance
of dry measure
fig. of measuring waters; of requital
Niph. be measured
Pi.
extend, continue (= make extent or continuation)
measure, measure off
Po. measured
Hithpo. measured (= extended, stretched) himself upon the boy
base
H4058 מָדַד measure .. measure of length, distance
. of dry measure
. fig. of measuring waters; of requital
. be measured
. . extend, continue (= make extent or continuation)
. measure, measure off
. measured
. measured (= extended, stretched) himself upon the boy
4058 madad maw-dad'
a primitive root: properly, to stretch; by implication, to
measure (as if by stretching a line); figuratively, to be
extended:--measure, mete, stretch self.
מָדַד (ma.dad) — to measure.
1) to measure, stretch
1a) (Qal) to measure
1b) (Niphal) to be measured
1c) (Piel)
1c1) to extend, continue
1c2) to measure, measure off
1d) (Po) measured
1e) (Hithpolel) to extend oneself, stretch oneself
Also means: mid.dad (מָדַד "to extend" H4059)
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
N-fs — Noun common · feminine singular absoluteHNcfsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs — Noun common · both singular absoluteHNcbsa
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs — Noun common · both singular absoluteHNcbsa
אֹ֫רֶךְ (orek) means 'length' and can refer to physical length or duration of time. It also encompasses concepts of forbearance and self-restraint, particularly in the context of patience. The word is derived from a root associated with the idea of length, as noted in Strong's entries.
אֹ֫רֶךְ 94 n.[m.] length
length
of time
forbearance, self-restraint
base
H753 אֹ֫רֶךְ length
753 'orek o'rek'
from 748; length:--+ forever, length, long.
see HEBREW for 0748
אֹ֫רֶךְ (o.rekh) — length.
1) length
1a) physical length
1b) of time
2) forbearance, self-restraint (of patience)
N-ms — Noun common · masculine singular absoluteHNcmsa
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsc
fiv (chamesh; pente).
See NUMBER.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — AdjHAcfpa
רֹ֫חַב (rochab) refers to width or breadth, encompassing both literal and figurative uses. It is derived from the root word meaning to be wide. The term appears in various contexts, indicating expanse or largeness.
רֹ֫חַב 101 n.[m.] breadth, width
base
H7341 רֹ֫חַב breadth, width
7341 rochab ro'-khab
from 7337; width (literally or figuratively):--breadth,
broad, largeness, thickness, wideness.
see HEBREW for 07337
רֹ֫חַב (ro.chav) — width.
breadth, width, expanse
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
bredth (rochabh, the root idea being to make wide, spacious): A term of expanse or measurement used of the ark (Ge 6:15); of the tabernacle (Ex 27:13); of Solomon's temple (1Ki 6:2). platos, "breadth," as of the celestial city (Re 21:16). Figuratively, of the comprehensiveness of God's law (Ps 119:96); of the heart (1Ki 4:29, rendered "largeness of heart" English Versions); of God's immeasurable love (Eph 3:18).
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsc
fiv (chamesh; pente).
See NUMBER.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — AdjHAcfpa
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HAcmsc — HAcmsc
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 · noun common masculine singular absoluteHTd/Ncmsa
חֹל (chol) refers to the idea of being common or profane, derived from the root meaning 'exposed.' It encompasses concepts like unholiness and commonness. The term appears in contexts relating to profane places or things, and it is linked to the Hebrew word for sand.
חֹל n.[m.] profaneness, commonness
base
H2455 חֹל
2455 chol khole
from 2490; properly, exposed; hence, profane:--common,
profane (place), unholy.
see HEBREW for 02490
חֹל (chol) — common.
profaneness, commonness, unholy, profane, common, sand
Prep | N-ms — PrepositionHR/Aamsa