Ezekiel 7:22 — Word Study
WLCוַהֲסִבּוֹתִ֤י פָנַי֙ מֵהֶ֔ם וְחִלְּל֖וּ אֶת־ צְפוּנִ֑י וּבָאוּ־ בָ֥הּ פָּרִיצִ֖ים וְחִלְּלֽוּהָ׃ פ
BSAI will turnçâbab [away, avert] My facepânîym [presence, countenance] and they will defilechâlal [profane, pollute] My treasured placetsâphan [secret, hidden, sanctuary, temple] Violent menpᵉrîyts [destructive, robber] will enterbôwʼ [come into, invade] and they will defile itchâlal [desecrate, profane]
| Greek | English | Parsing |
|---|---|---|
| וַהֲסִבּוֹתִ֤י | and I will turn around | Verb, Hiphil, sequential perfect first person common singular |
| פָנַי֙ | face my | Noun common masculine plural construct, suffix |
| מֵהֶ֔ם | from them | Preposition, suffix |
| וְחִלְּל֖וּ | and they will profane | Verb, Piel, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| צְפוּנִ֑י | treasured [place] my | Verb qal participle (passive) masculine singular common, suffix |
| וּבָאוּ־ | and they will go | Verb, Qal, sequential perfect third person common plural |
| בָ֥הּ | in it | Preposition, suffix |
| פָּרִיצִ֖ים | robbers | Noun common, masculine plural absolute |
| וְחִלְּלֽוּהָ׃ פ | and they will profane it | Verb piel sequential perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will turn My face away from them, and they will defile My treasured place. Violent men will enter it, and they will defile it. |
| KJV | My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it. |
| ASV | My face will I turn also from them, and they shall profane my secret place; and robbers shall enter into it, and profane it. |
| YLT | And I have turned My face from them, And they have polluted My hidden place, Yea, come into it have destroyers, and polluted it. |
| WEB | I will also turn my face from them, and they will profane my secret place. Robbers will enter into it, and profane it. |
| BBE | And my face will be turned away from them, and they will make my secret place unholy: violent men will go into it and make it unholy. |
The translations agree on the meaning of חָלַל as defilement, with no significant differences noted.
The sentence is structured around a main clause with two consequential phrases, emphasizing the cause and effect of God's withdrawal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפָּרִיץ
verbסָבַב
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 7:22
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 — Warnings of Impending Judgmentgenerated
Ezekiel 7:22 is part of a broader message where God warns Israel of the consequences of their sins. The chapter emphasizes the severity of their actions and the resulting judgment, illustrating the seriousness of turning away from God. The preceding and following verses describe the impending violence and destruction that will come upon the land due to their unfaithfulness, highlighting the urgency of repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:11 | He says to himself, “God has forgotten; He hides His face and never sees.” |
| 2 | Psalm 35:22 | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| 3 | Psalm 74:10–11 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| 4 | Jeremiah 18:17 | I will scatter them before the enemy like the east wind. I will show them My back and not My face in the day of their calamity.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חָלַל, ve.chi.le.Lugenerated
The verb חָלַל (chalal) means to profane or defile, stemming from a root that conveys the idea of piercing or wounding. Its usage here indicates a serious violation of holiness, particularly in relation to God's sanctuary.
In this context, the word emphasizes the act of desecration that will occur when God's presence is withdrawn. It captures the gravity of the situation, as the sanctuary, a place meant for worship and reverence, will be treated with contempt by those who enter.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word חָלַל is translated as defile, which aligns with the KJV and ASV, maintaining the sense of profaning something sacred.
Sentence Structuregenerated
The main verb governing the verse is וַהֲסִבּוֹתִ֤י, and I will turn, with several phrases attached: a prepositional phrase indicating the direction of the action, a noun phrase describing the object being profaned, and a clause that introduces the subjects performing the actions.
The structure emphasizes God's active decision to withdraw His presence, which leads to the subsequent actions of defilement by violent men.
Septuagint Backgroundgenerated
The Septuagint translates וַהֲסִבּוֹתִ֤י as ἀποστρέψω, meaning I will turn away. This choice reflects a direct correlation to the Hebrew meaning, emphasizing the act of withdrawal.
The use of μιανοῦσιν for חָלַל indicates a similar focus on the act of defilement, reinforcing the seriousness of the violation that will occur.
In plain words — the whole versegenerated
Ezekiel 7:22 warns that God will turn away from His people, leading to the defilement of His sacred place. Violent men will invade this sanctuary, causing it to be desecrated.
Frequently Asked Questionsgenerated
It signifies a withdrawal of God's presence and favor, leading to consequences for the people, including the desecration of sacred spaces.
They represent those who will invade and violate the sanctity of God's temple, acting with force and disregard for holiness.
The 'treasured place' refers to God's sanctuary, which is meant to be a holy space for worship and connection with Him.
It highlights the consequences of Israel's unfaithfulness and the seriousness of their actions in relation to God's holiness.
Reflection Questionsgenerated
- In what ways can I ensure that I am treating sacred things with the respect they deserve?
- How do I respond when I feel that God is distant or has turned away from me?
- What actions can I take to protect the sanctity of my spiritual life from outside influences?
- How can I better understand the seriousness of sin and its impact on my relationship with God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of God's withdrawal and the resulting violation of His sanctuary.
And I will turn my face away from them: and they will violate my sanctuary: and emissaries will enter it (as the Septuagint rashly translated, or as Symmachus and Theodotio, bursting in, and pestilential), and they will defile it.Early Church Fathers on Ezekiel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 7:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy face will one turn also from them,.... Deny them his presence, and withdraw his protection from them; show them no favour, nor afford them any help and succour in their distress, when they cry
Read John Gill on Ezekiel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it. They shall pollute my place - just retribution for the Jews' pollution of the temple.
Read Robert Jamieson on Ezekiel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy face will I turn; either from the Jews, who cry under such violence and profaneness; or, from the Chaldeans who act it, neither relieving the one nor restraining the other. My secret place; either, 1. My enclosed land of Judea. Or, 2. My city Jerusalem. Or, 3. The temple. And, 4. The holy of holies: all which the Babylonian conquerors trampled under their conquering feet. The robbers; the soldiers, who in truth robbed the temple and here have their true style given them, are robbers that used the temple and its consecrated gifts without ally reverence or respect. They should break all open, and rush into the places which Jews, Levites, and priests might not enter.
Read Matthew Poole on Ezekiel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 7:22 My face will I turn also from them, and they shall pollute my secret [place]: for the robbers shall enter into it, and defile it.Ver. 22. My face will I turn also from them.] From the Chaldees, that they may spoil at pleasure; or from the Israelites, that they may perish without help. And they shall pollute my secret place.] Even the Holy of holies, whereinto none was to enter but the high priest once a year; yet, besides these Babylonian burglars, Heliodorus and Pompey did; but the one fell mad, and the other never prospered after it. For the robbers shall enter into it.] Effractores; by this name, breach makers, the Jews at this day term our nobles and grandees.
Read John Trapp on Ezekiel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) My secret place.—The holy of holies, sacredly guarded from all intrusion, and representing the very culmination both of the religion and of the national life of Israel, shall be polluted. If the pronoun “they” represents any one in particular, it must be the Chaldæans; but it is better to take the verb, as often in the third person plural, impersonally, i.e., “shall be polluted.” The agents in this pollution are immediately mentioned as “the robbers,” i.e., the Chaldæan armies.
Read Charles John Ellicott on Ezekiel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The robbers shall enter into it] The Chaldeans shall not only destroy the city; but they shall enter the temple, deface it, plunder it, and burn it to the ground.
Read AdamClarke on Ezekiel 7 →CambridgeThe Cambridge Bible for Schools and Colleges22. The enemy shall penetrate into the temple and profane it. turn … from them] This most naturally refers to Israel, from whom the Lord will turn his face in anger, cf. Ezekiel 7:11. It might refer to the invader, whom the Lord will not behold but permit to work his will, cf. Lamentations 2:3. secret place] Is probably the temple (Lamentations 2:1); less natural would be the city. The word “secret,” however, is not to be referred to the arcanum of the Most Holy place; the meaning is “my precious thing.” for the robbers] and robbers; the Chaldean pillagers. The words “pollute” and “defile” are the same; better, profane.
Read Cambridge on Ezekiel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleMy secret place - The inner sanctuary, hidden from the multitude, protected by the most high.
Read Albert Barnes on Ezekiel 7 →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
I will turn My face away from them, and they will defile My treasured place. Violent men will enter it, and they will defile it.
I will also turn my face from them, and they will profane my secret place. Robbers will enter into it, and profane it.
I will turn My face away from them, and they will defile My treasured place. Violent men will enter it, and they will defile it.
I will turn my face away from them and they will desecrate my treasured place. Vandals will enter it and desecrate it.
Tyndale line
My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.
My face will I turn also from them, and they shall profane my secret place; and robbers shall enter into it, and profane it.
My face will I turn also from them, and they shall profane my secret place: and robbers shall enter into it, and profane it.
My face will I turn also from them, and they shall pollute my secret place : for the robbers shall enter into it, and defile it.
My face will I turne also from them, and they shall pollute my secret place: for the destroyers shall enter into it, and defile it.
Strictly literal
And I will turn my face from them; and they shall profane my secret [place]; and the violent shall enter into it, and profane it.
And I have turned My face from them, And they have polluted My hidden place, Yea, come into it have destroyers, and polluted it.
And I have turned My face from them, || And they have defiled My hidden place, || Indeed, destroyers have come into it, and defiled it.
And I will turn away my face from them, and they shall pollute my place where I dwelt in secret; and therein shall barbarians enter and pollute it.
Then I will turn my face away from them when they defile my cherished place; bandits will enter it and defile it.
From the Latin
And I will turn away my face from them, and they shall violate my secret place: and robbers shall enter into it, and defile it.
Simplified
I will look away as they make my precious place unclean. Men of violence will enter and make it unclean.
And my face will be turned away from them, and they will make my secret place unholy: violent men will go into it and make it unholy.
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 the Septuagint providing a translation that closely matches the Hebrew text. However, the Septuagint's structure differs, reflecting its own interpretative choices.
וַהֲסִבּוֹתִ֤י פָנַי֙ מֵהֶ֔ם וְחִלְּל֖וּ אֶת־ צְפוּנִ֑י וּבָאוּ־ בָ֥הּ פָּרִיצִ֖ים וְחִלְּלֽוּהָ׃ פ
9 of the 10 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 7:22
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.
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Piel-3cp — Verb · Piel · sequential perfect third person common pluralHc/Vpq3cp
pro-fan' (verb chalal, adjective chalal, chol; bebeloo, bebelos): From profanus, "before (i.e. outside) the temple," therefore unholy, polluted, secular, is of frequent occurrence (verb and adjective) in both the Old Testament and the New Testament. It occurs as the translation of chol in the King James Version only in Eze (22:26, the Revised Version (British and American) "common"; 42:20; 44:23; 48:15, the Revised Version (British and American) "for common use"); as the translation of chalal in Le 21:7,14, the Revised Version margin "polluted"; and Eze 21:25, where, for the King James Version "thou profane wicked prince of Israel," the Revised Version (British and American) has "thou, O deadly wounded wicked one, the prince of Israel." "To profane" (chalal) is seen in
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
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Qal-Inf-c | Suff — Verb qal participle (passive) masculine singular common · suffixHVqsmsc/Sp1bs
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
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
פָּרִיץ (parits) refers to a violent individual, specifically a robber or murderer. The word is derived from a root meaning to break or destroy. It encompasses terms like tyrant and destroyer, indicating a range of violent behaviors.
פָּרִיץ n.m. violent one (robber, murderer)
base
H6530 פָּרִיץ violent one (robber, murderer)
6530 priyts per-eets'
from 6555; violent, i.e. a tyrant:--destroyer, ravenous,
robber.
see HEBREW for 06555
פָּרִיץ (pe.rits) — violent.
1) violent one, breaker
1a) robber, murderer
N-mp — Noun common · masculine plural absoluteHNcmpa
→ General scriptures concerning Pr 1:11-16
→ Dens of Jer 7:11
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Piel-3cp | Suff — Verb piel sequential perfect third person common plural · suffixHc/Vpq3cp/Sp3fs