Leviticus 21:15 — Word Study
WLCוְלֹֽא־ יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהוָ֖ה מְקַדְּשֽׁוֹ׃ פ
BSAso that he does notlôʼ [profane, defile by breaking a rule] defilechâlal▸ his offspringzeraʻ [seed, descendants] among his peopleʻam [nation, community] forkîy Iʼănîy am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] who sanctifies himqâdash [sets apart as holy, consecrates]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| יְחַלֵּ֥ל | he will profane | Verb, Piel, imperfect third person masculine singular |
| זַרְע֖וֹ | offspring his | Noun common masculine singular construct, suffix |
| בְּעַמָּ֑יו | among kinspeople his | Preposition, noun common masculine plural construct, suffix |
| כִּ֛י | for | Particle |
| אֲנִ֥י | I | Pronoun |
| יְהוָ֖ה | [am] Yahweh | Noun proper |
| מְקַדְּשֽׁוֹ׃ פ | [who] sets apart as holy him | Verb piel participle (active) masculine singular common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | so that he does not defile his offspring among his people, for I am the LORD who sanctifies him.” |
| KJV | Neither shall he profane his seed among his people: for I the LORD do sanctify him. |
| ASV | And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him. |
| YLT | and he doth not pollute his seed among his people; for I [am] Jehovah, sanctifying him.' |
| WEB | He shall not profane his offspring among his people, for I am Yahweh who sanctifies him.’” |
| BBE | And he may not make his seed unclean among his people, for I the Lord have made him holy. |
Where they part company is not applicable here, as all translations agree on the key terms.
The sentence is structured to emphasize the main action of not defiling, with supporting phrases that clarify the context and rationale.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbחָלַל
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 — Leviticus 21:15
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 — Laws for Priestsgenerated
Leviticus 21:15 is part of a series of laws given to the priests, outlining their responsibilities and the importance of maintaining holiness in their lineage. The context emphasizes the need for priests to avoid actions that would defile their descendants, ensuring that they remain set apart for God's service. This reflects the broader theme of holiness in the community, as seen throughout Leviticus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:19 | For I have chosen him, so that he will command his children and his household after him to keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised.” |
| 2 | Ezra 2:62 | These men searched for their family records, but they could not find them and so were excluded from the priesthood as unclean. |
| 3 | Ezra 9:2 | Indeed, the Israelites have taken some of their daughters as wives for themselves and their sons, so that the holy seed has been mixed with the people of the land. And the leaders and officials have taken the lead in this unfaithfulness!” |
| 4 | Nehemiah 13:23–29 | In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab. |
| 5 | Malachi 2:11–15 | Judah has broken faith; an abomination has been committed in Israel and in Jerusalem. For Judah has profaned the LORD’s beloved sanctuary by marrying the daughter of a foreign god. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְחַלֵּ֥ל, ye.cha.Lelgenerated
The verb יְחַלֵּ֥ל (*yechalel*) is a Piel imperfect form, meaning 'he will profane' or 'he will defile.' It is derived from the root חָלַל (*chalal*), which means to bore or pierce, and carries the connotation of disrespect or violation, particularly in a religious context.
This verb indicates a moral or ritual violation, suggesting that the priest's actions can have a direct impact on his offspring. The implications of this word highlight the seriousness of maintaining purity within the priestly line, as any defilement could affect the community's standing before God.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of יְחַלֵּ֥ל as 'profane' or 'defile'.
Sentence Structuregenerated
The main finite verb in this verse is יְחַלֵּ֥ל, he will profane, which governs the object זַרְע֖וֹ, his offspring. The structure is straightforward, with a clear cause-and-effect relationship established by the conjunction כִּ֛י, for, which introduces the rationale for the command.
The sentence structure emphasizes the connection between the priest's actions and the sanctity of his descendants, highlighting the importance of maintaining purity within the priestly lineage.
Septuagint Backgroundgenerated
The Septuagint translates יְחַלֵּ֥ל as βεβηλώσει (*bebēlōsei*), which carries a similar meaning of profaning or desecrating. This choice reflects a consistent understanding of the seriousness of defiling one's lineage.
The use of βεβηλώσει indicates a strong emphasis on the consequences of violating sacredness, aligning with the Hebrew text's intent to maintain holiness among the people.
In plain words — the whole versegenerated
Leviticus 21:15 instructs that a priest must not defile his offspring among his people, as the LORD sanctifies him. The verse emphasizes the importance of purity in the priestly line, reflecting God's holiness and the expectations placed on those who serve Him.
Frequently Asked Questionsgenerated
To profane his offspring means that the priest's actions could lead to moral or ritual violations that affect his descendants, compromising their standing in the community.
The sanctity of the priest's lineage is crucial because it ensures that the priesthood remains pure and set apart for God's service, which is essential for the spiritual health of the community.
This verse connects to the theme of holiness by emphasizing the need for the priests to maintain purity in their actions, which in turn affects the entire community's relationship with God.
The consequences include not only personal repercussions for the priest but also potential spiritual ramifications for his descendants and the community, as it disrupts the intended holiness of the priestly line.
Reflection Questionsgenerated
- In what ways can I ensure that my actions reflect a commitment to holiness, similar to the expectations placed on the priests?
- How can I support others in maintaining purity in their lives and communities?
- What steps can I take to understand the importance of my lineage and its impact on my faith journey?
- How does the concept of sanctification apply to my daily life and relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 21:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shall he profane his seed among his people,.... By marrying any such persons, whereby his children, born of them, would lie under disgrace, and be unfit to succeed him in the priesthood, or
Read John Gill on Leviticus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; He that is the high priest.
Read Robert Jamieson on Leviticus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNeither shall he profane his seed by mixing it with forbidden kinds, whereby the children would be disparaged, and rendered unfit for their priestly function. Do sanctify him, i.e. have separated him from all other sorts of men for my especial and immediate service, and therefore will not have that race corrupted.
Read Matthew Poole on Leviticus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 21:15 Neither shall he profane his seed among his people: for I the LORD do sanctify him.Ver. 15. Profane his seed.] Disable them for the priesthood by marrying such a wife as was forbidden him.
Read John Trapp on Leviticus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Neither shall he profane his seed.—Better, And he shall not profane; that is, he is not to contract any of these forbidden marriages, lest he should thereby degrade his offspring, since the children of such an issue, as well as their mother, were debarred the privileges of the priesthood, and were not permitted to partake of those portions of the sacrifices which formed the perquisites of the officiating priests.
Read Charles John Ellicott on Leviticus 21 →CambridgeThe Cambridge Bible for Schools and Colleges15. His posterity would become unholy, if they were not sprung from a mother who was worthy of marriage union with the high priest. The later Jews were very scrupulous as to the descent of those whom it was lawful for a priest to marry.
Read Cambridge on Leviticus 21 →Albert Barnes1798–1870Barnes' Notes on the BibleProfane his seed - i. e. by a marriage which was not in keeping with the holiness of his office.
Read Albert Barnes on Leviticus 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleIN THE PRIESTS, Leviticus 21:1 to Leviticus 22:16.Jehovah, having given general statutes to conserve the purity of Israel, now proceeds to legislate for the priests, whose character and conduct are
Read Daniel Denison Whedon on Leviticus 21 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
so that he does not defile his offspring among his people, for I am the LORD who sanctifies him.”
He shall not profane his offspring among his people, for I am Yahweh who sanctifies him.’”
so that he does not defile his offspring among his people, for I am the LORD who sanctifies him.”
He must not profane his children among his people, for I am the Lord who sanctifies him.’”
Tyndale line
Neither shall he profane his seed among his people: for I the LORD do sanctify him.
And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him.
And he shall not profane his seed among his people: for I am the LORD which sanctify him.
Neither shall he profane his seed among his people: for I the LORD do sanctify him.
Neyther shall he defile his seede among his people: for I am the Lord which sanctifie him.
Strictly literal
And he shall not profane his seed among his peoples; for I am Jehovah who do hallow him.
and he doth not pollute his seed among his people; for I [am] Jehovah, sanctifying him.'
and he does not defile his seed among his people; for I [am] YHWH, sanctifying him.”
So that he may not profane his seed among his people; for I, the Lord, do sanctify him.
so he will not defile his children among his people, for I am Yahweh, who makes him holy.'”
From the Latin
He shall not mingle the stock of his kindred with the common people of his nation: for I am the Lord who sanctify him.
Simplified
so that he doesn't make his children unclean among his people, for I am the Lord who makes him holy.”
And he may not make his seed unclean among his people, for I the Lord have made him holy.
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 show a high degree of agreement, with seven of the eight words matching. The Samaritan Pentateuch differs from the Masoretic Text in one word, using עמו (*his people*) instead of בְּעַמָּ֑יו (*among his people*), indicating a slight variation in emphasis but maintaining the overall message.
וְלֹֽא־ יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהוָ֖ה מְקַדְּשֽׁוֹ׃ פ
7 of the 8 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.
ולא יחלל זרעו בעמו כי אני יהוה מקדשׁו
1 word differs from the Masoretic Text: עמו (people)
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 Leviticus 21:15
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.
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)
Conj | Part — Conjunction · particleHC/Tn
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)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Piel | Suff — Verb piel participle (active) masculine singular common · suffixHVprmsc/Sp3ms