Ezekiel 44:21 — Word Study
WLCוְיַ֥יִן לֹֽא־ יִשְׁתּ֖וּ כָּל־ כֹּהֵ֑ן בְּבוֹאָ֖ם אֶל־ הֶחָצֵ֥ר הַפְּנִימִֽית׃
BSANolôʼ [none, not any] priestkôhên [one who serves God, a spiritual leader] may drinkshâthâh▸ [consume, ingest] ◂wineyayin [fermented drink, causing intoxication] before he entersbôwʼ [prior to, when entering, comes into, approaches] the innerpᵉnîymîy [interior, internal] courtchâtsêr [a designated sacred area]
| Greek | English | Parsing |
|---|---|---|
| וְיַ֥יִן | and wine | Conjunction, noun common masculine singular absolute |
| לֹֽא־ | not | Particle |
| יִשְׁתּ֖וּ | they will drink | Verb, Qal, imperfect third person masculine plural |
| כָּל־ | any | Noun common, masculine singular construct |
| כֹּהֵ֑ן | priest | Noun common, masculine singular absolute |
| בְּבוֹאָ֖ם | when come they | Preposition, verb qal infinitive construct common, suffix |
| אֶל־ | into | Preposition |
| הֶחָצֵ֥ר | the courtyard | Particle, noun common both singular absolute |
| הַפְּנִימִֽית׃ | inner | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No priest may drink wine before he enters the inner court. |
| KJV | Neither shall any priest drink wine, when they enter into the inner court. |
| ASV | Neither shall any of the priests drink wine, when they enter into the inner court. |
| YLT | And no priest doth drink wine in their coming in unto the inner court. |
| WEB | None of the priests shall drink wine when they enter into the inner court. |
| BBE | The priests are not to take wine when they go into the inner square. |
All translations agree on the essential meaning of the verse.
The sentence consists of a main clause stating the prohibition, followed by a prepositional phrase indicating the specific context.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתָה
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 44:21
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 — Regulations for Priestsgenerated
Ezekiel 44:21 outlines specific guidelines for priests serving in the temple, emphasizing the importance of maintaining purity and focus during their sacred duties. This directive highlights the seriousness of their role and the need for sobriety as they approach the inner court, a significant area within the temple, where God's presence is believed to dwell. The surrounding verses further elaborate on the conduct expected of priests, including their grooming and marital choices, ensuring they uphold the sanctity of their office.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 10:9 | “You and your sons are not to drink wine or strong drink when you enter the Tent of Meeting, or else you will die; this is a permanent statute for the generations to come. |
| 2 | Luke 1:15 | for he will be great in the sight of the Lord. He shall never take wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb. |
| 3 | 1 Timothy 3:8 | Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money. |
| 4 | 1 Timothy 5:23 | Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments. |
| 5 | Titus 1:7–8 | As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יַיִן, ve.Ya.yingenerated
The Hebrew word יַיִן (yayin) refers specifically to fermented wine, known for its intoxicating effects. It is derived from an unused root suggesting effervescence, indicating that it is not merely a drink but one that can lead to drunkenness. In this context, it underscores the need for priests to remain sober while performing their duties.
The prohibition against drinking wine before entering the inner court reflects a broader biblical theme of holiness and separation from worldly distractions. This word appears frequently in the context of feasting and celebration, but here it serves as a clear reminder of the seriousness of the priestly role.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states, "No priest may drink wine before he enters the inner court." The BSB aligns closely with the KJV and ASV, which also emphasize the prohibition of wine for priests.
Sentence Structuregenerated
The finite verb יִשְׁתּ֖וּ (they will drink) governs the sentence, indicating the action that priests are prohibited from taking. The structure includes a noun phrase as the subject, a negation, and a prepositional phrase that specifies the location and context of the action.
The order of the words emphasizes the prohibition, with the negation לֹא (not) placed before the verb to highlight the seriousness of the command.
Septuagint Backgroundgenerated
The Septuagint translates יַיִן as οἶνον (oinon), which also means 'wine.' This choice maintains the original meaning while fitting the Greek context, emphasizing the same concerns about intoxication and purity.
The translation reflects a consistent understanding of the importance of sobriety for those serving in sacred roles.
In plain words — the whole versegenerated
Ezekiel 44:21 states that no priest is allowed to drink wine before entering the inner court. This instruction is part of the guidelines for priests, ensuring they remain sober and focused on their sacred duties.
Frequently Asked Questionsgenerated
This prohibition is to ensure that priests maintain a clear mind and are fully focused on their sacred duties, reflecting the seriousness of their role in serving God.
The inner court is a designated sacred area where God's presence is believed to dwell, making it essential for priests to approach with reverence and sobriety.
Yes, similar prohibitions are found in Leviticus 10:9 and in the New Testament, where Paul advises leaders to avoid excessive drinking in 1 Timothy 3:8.
It emphasizes the importance of maintaining purity and focus in their duties, ensuring that they are always prepared to serve God and lead others in worship.
Reflection Questionsgenerated
- What are some ways I can ensure I remain focused and clear-minded in my responsibilities?
- How does this instruction for priests apply to my own life as a believer?
- In what situations do I find it challenging to maintain clarity and focus?
- How can I support others in their spiritual journey, ensuring they also remain focused on their commitments?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 44:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shall any priest drink wine,.... That is, to excess, immoderately, so as to be inebriated with it, Leviticus 10:9, should not be given to it, and greedy of it, and drink it so as to disguise
Read John Gill on Ezekiel 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shall any priest drink wine, when they enter into the inner court.
Read Robert Jamieson on Ezekiel 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAny priest; any one, on any pretence. Wine, or any other strong intoxicating liquor. When they enter into the inner court; when they go, either to trim the lamps, or set the shew-bread in order, or to offer incense in the temple; or when they go to the altar to offer a sacrifice, which stood in the inner court: this prohibition you have , which see, and it was to prevent all indecencies in the service.
Read Matthew Poole on Ezekiel 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 44:21 Neither shall any priest drink wine, when they enter into the inner court.Ver. 21. Neither shall any priest drink wine.] Wherein is excess.
Read John Trapp on Ezekiel 44 →
CambridgeThe Cambridge Bible for Schools and Colleges21. On this prohibition cf. the narrative Leviticus 10:1-9.
Read Cambridge on Ezekiel 44 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. This was according to Leviticus 10:9. On ordinary occasions the Jews might drink wine in moderation. The Palestinian wine and the Hebrew temperament differed greatly from the American.
Read Daniel Denison Whedon on Ezekiel 44 →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
No priest may drink wine before he enters the inner court.
None of the priests shall drink wine when they enter into the inner court.
No priest may drink wine before he enters the inner court.
No priest may drink wine when he enters the inner court.
Tyndale line
Neither shall any priest drink wine, when they enter into the inner court.
Neither shall any of the priests drink wine, when they enter into the inner court.
Neither shall any priest drink wine, when they enter into the inner court.
Neither shall any priest drink wine, when they enter into the inner court.
Neither shall any Priest drinke wine when they enter into the inner court.
Strictly literal
Neither shall any priest drink wine when they enter into the inner court.
And no priest doth drink wine in their coming in unto the inner court.
And no priest drinks wine in their coming into the inner court.
And wine shall none of the priests drink when they enter into the inner court.
No priest may drink wine when he comes to the inner court,
From the Latin
And no priest shall drink wine when he is to go into the inner court.
Simplified
No priest shall drink wine before he enters the inner courtyard.
The priests are not to take wine when they go into the inner square.
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 agree in their wording for this verse, with the Septuagint matching the Hebrew closely in meaning and intent. Both texts emphasize the prohibition against priests drinking wine before entering the inner court.
וְיַ֥יִן לֹֽא־ יִשְׁתּ֖וּ כָּל־ כֹּהֵ֑ן בְּבוֹאָ֖ם אֶל־ הֶחָצֵ֥ר הַפְּנִימִֽית׃
9 of the 9 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 44:21
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.
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular absoluteHNcmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
פְּנִימִי (pniymiy) means 'inner' or 'interior.' It is derived from the root word פָּנָה (panah), which relates to being within or inward. The term is used to describe something that is located inside or inwardly directed.
פְּנִימִי 32 adj. inner
base
H6442 פְּנִימִי
6442 pniymiy pen-ee-mee'
from 6440; interior:--(with-)in(-ner, - ward).
see HEBREW for 06440
פְּנִימִי (pe.ni.mi) — inner.
inner
Art | Adj — ParticleHTd/Aafsa
