Ezekiel 43:10 — Word Study
WLCאַתָּ֣ה בֶן־ אָדָ֗ם הַגֵּ֤ד אֶת־ בֵּֽית־ יִשְׂרָאֵל֙ אֶת־ הַבַּ֔יִת וְיִכָּלְמ֖וּ מֵעֲוֹנֽוֹתֵיהֶ֑ם וּמָדְד֖וּ אֶת־ תָּכְנִֽית׃
BSA◂As for youʼattâh sonbên [descendant, a man of God] of manʼâdâm [the human, Adam] describenâgad [show, tell, declare openly] the templebayith [the house, a dwelling place] to the [people]bayith of IsraelYisrâʼêl [the descendants of Jacob] so that they may be ashamedkâlam▸ [humiliated, insulted] of their iniquitiesʻâvôn [sins, moral evil] Let them measuremâdad [stretch, extend] the plantoknîyth [pattern, proportion]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֣ה | you | Pronoun |
| בֶן־ | O son of | Noun common, masculine singular construct |
| אָדָ֗ם | humankind | Noun common, masculine singular absolute |
| הַגֵּ֤ד | declare | Verb, Hiphil, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| בֵּֽית־ | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper |
| אֶת־ | the object marker | Particle |
| הַבַּ֔יִת | the house | Particle, noun common masculine singular absolute |
| וְיִכָּלְמ֖וּ | so they may be ashamed | Conjunction, verb niphal third person masculine plural |
| מֵעֲוֹנֽוֹתֵיהֶ֑ם | from iniquities their | Preposition, noun common feminine plural construct, suffix |
| וּמָדְד֖וּ | and they will measure | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| תָּכְנִֽית׃ | a pattern | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for you, son of man, describe the temple to the people of Israel, so that they may be ashamed of their iniquities. Let them measure the plan, |
| KJV | ¶ Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. |
| ASV | Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. |
| YLT | Thou, son of man, Shew the house of Israel the house, And they are ashamed of their iniquities, And they have measured the measurement. |
| WEB | “You, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. |
| BBE | You, son of man, give the children of Israel an account of this house, so that they may be shamed because of their evil-doing: and let them see the vision of it and its image. |
Where they part company is הַגֵּ֤ד — see How Translations Differ.
The sentence is structured around a main command with several clauses that provide context and purpose, emphasizing the relationship between the declaration and the people's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבֵּן
verbנָגַד
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 43:10
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 43:10 presents a directive for Ezekiel to communicate the design of the temple to the Israelites, aiming to evoke a sense of shame regarding their iniquities. This instruction is part of a larger vision that emphasizes the importance of the temple as a dwelling place for God among His people, as seen in the surrounding verses that outline the temple's significance and the laws governing it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 40:4 | “Son of man,” he said to me, “look with your eyes, hear with your ears, and pay attention to everything I am going to show you, for that is why you have been brought here. Report to the house of Israel everything you see.” |
| 2 | Exodus 25:40 | See to it that you make everything according to the pattern shown you on the mountain. |
| 3 | 1 Chronicles 28:11–19 | Then David gave his son Solomon the plans for the portico of the temple, its buildings, storehouses, upper rooms, inner rooms, and the room for the mercy seat. |
| 4 | Ezekiel 43:11 | and if they are ashamed of all they have done, then make known to them the design of the temple—its arrangement and its exits and entrances—its whole design along with all its statutes, forms, and laws. Write it down in their sight, so that they may keep its complete design and all its statutes and may carry them out. |
| 5 | Ezekiel 16:61–63 | Then you will remember your ways and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not because of My covenant with you. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הַגֵּ֤ד, ha.Gedgenerated
The verb נָגַד (ha.Ged) is an imperative form, meaning 'to declare' or 'to tell.' It carries the connotation of openly communicating important information. This command emphasizes the need for clarity in conveying the temple's significance to the people of Israel.
In this context, the act of declaring the temple serves not only to inform but also to provoke a response from the Israelites regarding their moral state. The imperative form indicates urgency, suggesting that this declaration is crucial for their understanding and repentance.
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 finite verb הַגֵּ֤ד, declare, governs the main clause, with several phrases following it. The structure involves a command directed at Ezekiel, with subsequent clauses detailing the audience and purpose of the declaration.
The sentence begins with the subject addressing Ezekiel, followed by the action he is to take, and concludes with the intended outcome — the people's recognition of their iniquities and their measuring of the temple's plan.
Septuagint Backgroundgenerated
The Septuagint translates הַגֵּ֤ד as δεῖχον (deikhon), which means 'to show.' This choice suggests a focus on visual representation, emphasizing the act of revealing the temple's design to the people.
This rendering aligns with the overall intent of the passage, which is to make the temple's significance clear to the Israelites, prompting them to reflect on their actions.
In plain words — the whole versegenerated
Ezekiel 43:10 instructs Ezekiel to describe the temple to the people of Israel, aiming for them to feel ashamed of their wrongdoings. He is to declare the temple's design, which they are to measure, highlighting the importance of recognizing their moral failings.
Frequently Asked Questionsgenerated
Ezekiel's description serves to remind the Israelites of God's holiness and their need for repentance regarding their iniquities.
The shame is intended to prompt the Israelites to reflect on their moral failings and to encourage them to return to God.
Measuring the plan symbolizes understanding the temple's design and the standards God has set for His people.
This passage emphasizes the importance of the temple as a place of God's presence and the call for the people to align their lives with His standards.
Reflection Questionsgenerated
- In what ways can I reflect on my own life to recognize areas where I need to repent?
- How can understanding the significance of the temple help me in my spiritual journey?
- What steps can I take to measure my life against God's standards?
- How does this passage challenge me to be more open about my struggles and seek accountability?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the call for the house of Israel to recognize their iniquities through Ezekiel's declaration of the temple.
But you, son of man, show the house of Israel the temple: and let them be confounded by their iniquities, and let them measure the structure, and let them be ashamed of all that they have done.Early Church Fathers on Ezekiel 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 43:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou son of man, show the house,.... That is, the house the prophet had seen measured, its gates, courts, and all belonging to it; which he was at first bid to observe, that he might show it to
Read John Gill on Ezekiel 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. Show the house to the house of Israel, that they may be ashamed of their iniquities.
Read Robert Jamieson on Ezekiel 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSon of man; Ezekiel, who is called thus above eighty times in this book. Show: he could not lay a model before their eye, but he could, and this is required, describe it to them in all the parts. The house; temple, which he had seen, and exactly measured. To the house of Israel; to the rulers, prophets, and priests especially, not excluding others. That they may be ashamed of their iniquities; when they shall blush to see what glory their iniquities had ruined, how great losers they were by their sins: or else thus interpret the meaning of these things, And let the Jews know what a church God will erect among the Gentiles, that so the Jews may be ashamed of their iniquities, which provoked…
Read Matthew Poole on Ezekiel 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 43:10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.Ver. 10. Show the house.] Heb., That house - sc., Which I have showed thee in visions; the idea of that temple which shall shortly be set up, its figure and dimensions. That they may be ashamed.] Of having dealt so unworthily with a God so gracious. And let them measure the pattern.] Ut metiantur universe; that, by a holy geometry, they may, in the spirit of their minds, take all the dimensions of it, and be transformed into the likeness of the heavenly pattern. These are those holy and heavenly mathematics, which none can learn but those that…
Read John Trapp on Ezekiel 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Shew the house.—This is still in vision; “make known to the people the new Temple and its appointments,” that, seeing God’s gracious purposes, they may repent of their evil doings. Let them measure the pattern.—That is, let them carefully consider and follow out the provisions God had made for their worship. (Comp. Hebrews 8:5.) Exactness in the observance of all positive enactments is a necessary result of a desire to serve God.
Read Charles John Ellicott on Ezekiel 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Show the house to the house of Israel] Show them this holy house where the holy God dwells, that they may be ashamed of their iniquities. Their name, their profession, their temple, their religious services, all bound them to a holy life; all within them, all without them, should have been holiness unto the Lord. But alas! they have been bound by no ties, and they have sinned against all their obligations; nevertheless, let them measure the pattern, let them see the rule by which they should have walked, and let them measure themselves by this standard, and walk accordingly.
Read AdamClarke on Ezekiel 43 →CambridgeThe Cambridge Bible for Schools and Colleges1–12. The glory of Jehovah enters the house by the E. gate. The sound of his chariot was as the sound of many waters, and his glory lightened the earth (Ezekiel 43:1-4). The prophet hears one speaking to him from the house and saying that the defilements to which the house had been exposed through idolatries and the burial of kings near it shall henceforth cease (Ezekiel 43:6-9). The prophet is commanded to make known the fashion and ordinances of the house to the people (Ezekiel 43:10-12).
Read Cambridge on Ezekiel 43 →Albert Barnes1798–1870Barnes' Notes on the BibleDeviation from the exact rules of the Mosaic ordinances was connected with the transgression of the people. So the restoration, according to the pattern of the Law, was symbolic of their return to obedience.
Read Albert Barnes on Ezekiel 43 →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
As for you, son of man, describe the temple to the people of Israel, so that they may be ashamed of their iniquities. Let them measure the plan,
“You, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern.
As for you, son of man, describe the temple to the people of Israel, so that they may be ashamed of their iniquities. Let them measure the plan,
“As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern.
Tyndale line
¶ Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern.
Thou, son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
Thou sonne of man, shew this House to the house of Israel, that they may be ashamed of their wickednes, and let them measure ye paterne.
Strictly literal
Thou, son of man, shew the house to the house of Israel, that they may be confounded at their iniquities; and let them measure the pattern.
Thou, son of man, Shew the house of Israel the house, And they are ashamed of their iniquities, And they have measured the measurement.
You, son of man, || Show the house of Israel the house, || And they are ashamed of their iniquities, || And they have measured the measurement.
Thou, son of man, tell the house of Israel of the house, that they may be confounded because of their iniquities: and let them measure the outlines.
Son of man, you yourself must tell the house of Israel about this house so they will be ashamed of their iniquities. They should think about this description.
From the Latin
But thou, son of man, shew to the house of Israel the temple, and let them be ashamed of their iniquities, and let them measure the building:
Simplified
Son of man, tell the people of Israel about the Temple and they'll be ashamed of their sins. Have them carefully consider its plan,
You, son of man, give the children of Israel an account of this house, so that they may be shamed because of their evil-doing: and let them see the vision of it and its image.
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 their wording, with 10 out of 14 words matched. The Septuagint's translation reflects a similar understanding of the directive given to Ezekiel, though its word order differs.
אַתָּ֣ה בֶן־ אָדָ֗ם הַגֵּ֤ד אֶת־ בֵּֽית־ יִשְׂרָאֵל֙ אֶת־ הַבַּ֔יִת וְיִכָּלְמ֖וּ מֵעֲוֹנֽוֹתֵיהֶ֑ם וּמָדְד֖וּ אֶת־ תָּכְנִֽית׃
10 of the 14 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 43:10
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
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 — ParticleHTo
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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 — ParticleHTo
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Conj | V-Niphal-Juss-3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
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)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
Measure
Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isa. 5:14, elsewhere “statute.” (b) Mad, Job 11:9; Jer. 13:25, elsewhere “garment.” (c) Middah, the word most frequently thus translated, Ex. 26:2, 8, etc. (d) Mesurah, Lev. 19:35; 1 Chr. 23:29. (e) Mishpat, Jer. 30:11, elsewhere “judgment.” (f) Mithkoneth and token, Ezek. 45:11. (g) In New Testament metron, the usual Greek word thus rendered (
See SHEKELS, TALENT, BATH, or Ephah, EPHAH, etc.
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 — ParticleHTo
תׇּכְנִית (tokniyth) refers to a measurement or proportion, often understood as a pattern or sum. It is derived from the root word for 'admeasurement' (H8506). The entries consistently emphasize its meanings related to measurement and proportion.
תׇּכְנִית n.f. measurement, proportion
base
H8508 תׇּכְנִית
8508 tokniyth tok-neeth'
from 8506; admeasurement, i.e. consummation:--pattern, sum.
see HEBREW for 08506
תׇּכְנִית (tokh.nit) — proportion.
measurement, pattern, proportion
N-fs — Noun common · feminine singular absoluteHNcfsa
pat'-ern (tabhnith, "model," mar'eh, "a vision" or "view"): The Old Testament words translated "pattern" do not necessarily indicate a drawing such as a modern constructor begins with, or the patterns made from these drawings for the guidance of workmen. In Ex 25:9,40 the word "idea" or "suggestion" would possibly indicate more distinctly than "pattern" what Moses received in regard to the building of the tabernacle, etc. It is doubtful if any architect's drawing was ever made of the temple. It is not the custom in Palestine and Syria today to work from any pattern more concrete than an idea. A man who wants a house calls the builder and says he wants to build so many rooms of such and such dimensions with, for example, a court 10 drahs (arm's lengths) wide and 15 drahs long, made of sandstone and plastered inside and out. With these…
→ Of the tabernacle Heb 8:5; 9:23
→ See TABERNACLE