Leviticus 21:22 — Word Study
WLCלֶ֣חֶם אֱלֹהָ֔יו מִקָּדְשֵׁ֖י הַקֳּדָשִׁ֑ים וּמִן־ הַקֳּדָשִׁ֖ים יֹאכֵֽל׃
BSAHe may eatʼâkal▸ [the bread of his God, food from the sanctuary] the mostqôdesh holyqôdesh [set-apart, sacred] foodlechem of his Godʼĕlôhîym [Elohim, the supreme One] as well asmin [including, from the same source] the holy [food]qôdesh [dedicated, consecrated]
| Greek | English | Parsing |
|---|---|---|
| לֶ֣חֶם | [the] food of | Noun common, masculine singular construct |
| אֱלֹהָ֔יו | God his | Noun common masculine plural construct, suffix |
| מִקָּדְשֵׁ֖י | from [the] holy things of | Preposition, noun common masculine plural construct |
| הַקֳּדָשִׁ֑ים | the holy things | Particle, noun common masculine plural absolute |
| וּמִן־ | and from | Conjunction, preposition |
| הַקֳּדָשִׁ֖ים | the holy things | Particle, noun common masculine plural absolute |
| יֹאכֵֽל׃ | he will eat | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He may eat the most holy food of his God as well as the holy food, |
| KJV | He shall eat the bread of his God, both of the most holy, and of the holy. |
| ASV | He shall eat the bread of his God, both of the most holy, and of the holy: |
| YLT | 'Bread of his God — of the most holy things, and of the holy things — he doth eat; |
| WEB | He shall eat the bread of his God, both of the most holy, and of the holy. |
| BBE | He may take of the bread of God, the holy and the most holy; |
Where they part company is in the translation of אֱלֹהָיו — see How Translations Differ.
The main verb governs the sentence, with two noun phrases detailing what the priest may eat, highlighting the dual nature of sacred provisions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 21:22
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 — Laws for the Priestsgenerated
Leviticus 21:22 outlines the dietary privileges of priests, specifically those without physical defects. It emphasizes the importance of holiness in their service and the food they consume, reflecting their unique role in the worship of God. This section of Leviticus provides detailed regulations to ensure that priests maintain their sanctity and the sanctity of the offerings they partake in, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 2:3–10 | The remainder of the grain offering shall belong to Aaron and his sons; it is a most holy part of the offerings made by fire to the LORD. |
| 2 | Leviticus 6:16–17 | Aaron and his sons are to eat the remainder. It must be eaten without leaven in a holy place; they are to eat it in the courtyard of the Tent of Meeting. |
| 3 | Leviticus 7:1 | “Now this is the law of the guilt offering, which is most holy: |
| 4 | Leviticus 24:8–9 | Every Sabbath day the bread is to be set out before the LORD on behalf of the Israelites as a permanent covenant. |
| 5 | Numbers 18:9–10 | A portion of the most holy offerings reserved from the fire will be yours. From all the offerings they render to Me as most holy offerings, whether grain offerings or sin offerings or guilt offerings, that part belongs to you and your sons. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֱלֹהָיו, 'e.lo.Havgenerated
The word אֱלֹהִים (elohiym) is a plural noun that typically refers to God, the supreme being in the Old Testament. It emphasizes divine majesty and can denote other divine beings or judges. In this context, it signifies the God of Israel, highlighting the relationship between the priest and the divine.
The parsing indicates it is a masculine plural construct with a suffix, meaning 'his God.' This shows a personal connection between the priest and God, emphasizing that the food he consumes is sacred and tied to his duties.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the sentence is יֹאכֵֽל, he will eat, which is central to the clause. This verb is followed by a noun phrase that specifies what he may eat, along with prepositional phrases that describe the source of the food.
The structure emphasizes the priest's access to both the most holy food and the holy food, indicating a hierarchy of sacredness in what he is permitted to consume.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהָיו as θεοῦ (Theou), which maintains the meaning of God but uses a singular form. This choice reflects a focus on the singular relationship between the priest and the divine rather than the plural sense of the Hebrew.
The Greek term ἅγια is used for הַקֳּדָשִׁ֑ים, which emphasizes the sacredness of the offerings, paralleling the Hebrew's focus on holiness.
In plain words — the whole versegenerated
Leviticus 21:22 states that a priest without defects can eat the most holy food and the holy food from the offerings made to God. This reflects the special role of priests in worship and their access to sacred provisions.
Frequently Asked Questionsgenerated
It signifies that the priest is allowed to partake in the sacred offerings that are set apart for God, which underscores his unique role in the worship of the community.
The restrictions are meant to maintain the holiness and purity of the priesthood, ensuring that only those who meet certain standards can partake in the sacred offerings.
Examples include the showbread and offerings made to God, which are described in various parts of Leviticus and Numbers, indicating their significance in worship.
This verse emphasizes the importance of holiness in the priestly role, reflecting the broader theme in Leviticus that calls for purity and sanctity in worship practices.
Reflection Questionsgenerated
- What does it mean to you that priests had special access to holy food?
- How can you apply the concept of holiness in your own life?
- In what ways do you see the importance of sacred practices in your community?
- How might understanding the role of priests in ancient Israel influence your view of worship today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 21:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural
Read John Gill on Leviticus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses, saying, Any blemish. Since visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion,
Read Robert Jamieson on Leviticus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich a priest having any uncleanness upon him might not do; whereby God would show the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. What was holy, and what most holy, was declared before. See 6:17 7:1 14:13 22:10.
Read Matthew Poole on Leviticus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 21:22 He shall eat the bread of his God, [both] of the most holy, and of the holy.Ver. 22. He shall eat the bread.] So might not the unclean priests. Our involuntary weaknesses shall not debar us from benefit by Christ.
Read John Trapp on Leviticus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) He shall eat the bread of his God.—But though unfit for serving at the altar, and reduced to do the menial work connected with the sanctuary, he was not only allowed to partake of the less holy sacrificial gifts, such as the peace shoulder, the tithes, and the first-fruits, but also to eat what remained of the meat-offerings, the sin-offerings, and the trespass-offerings, which were most holy. (See Leviticus 2:3.)
Read Charles John Ellicott on Leviticus 21 →CambridgeThe Cambridge Bible for Schools and Colleges22. both of the most holy, and of the holy] This distinction is not recognised elsewhere. In Leviticus 22:1-16, where there is ample opportunity for the distinction, the offerings are spoken of in general terms as holy things. It is therefore probably the insertion of a later reviser.
Read Cambridge on Leviticus 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. He shall eat — The blemishes exclude only from the activities of the priest’s office, not from its emoluments. Hence no injustice was suffered. Of the most holy — See Leviticus 2:3, note.
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
He may eat the most holy food of his God as well as the holy food,
He shall eat the bread of his God, both of the most holy, and of the holy.
He may eat the most holy food of his God as well as the holy food,
He may eat both the most holy and the holy food of his God,
Tyndale line
He shall eat the bread of his God, both of the most holy, and of the holy.
He shall eat the bread of his God, both of the most holy, and of the holy:
He shall eat the bread of his God, both of the most holy, and of the holy.
He shall eat the bread of his God, both of the most holy, and of the holy.
The bread of his God, euen of the most holie, and of the holy shall he eate:
Strictly literal
The bread of his God, of the most holy and of the holy, shall he eat;
'Bread of his God — of the most holy things, and of the holy things — he doth eat;
Bread of his God—from the most holy things and from the holy things—he eats;
The brewed of his God, both of the most holy, and of the holy things he may eat.
He may eat the food of his God, whether some of the most holy or some of the holy.
From the Latin
He shall eat nevertheless of the loaves, that are offered in the sanctuary,
Simplified
He is still allowed to eat the food from the Most Holy Place of his God and also from the sanctuary,
He may take of the bread of God, the holy and the most 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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls, while damaged, also reflect similar wording, though some words were supplied by editors due to the condition of the manuscripts.
לֶ֣חֶם אֱלֹהָ֔יו מִקָּדְשֵׁ֖י הַקֳּדָשִׁ֑ים וּמִן־ הַקֳּדָשִׁ֖ים יֹאכֵֽל׃
6 of the 7 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.
לחם אלהיו מקדשׁי הקדשׁים ומן הקדשׁים יאכל
Agrees with the Masoretic Text here, word for word.
[לחם] [אלהי׳ו] [מקדשי] [הקדשים] [ומן] [הקדשים] [יאכל]
nothing on the leather here — 7 supplied entire by an editor.
[לחם] [אלהי׳ו] [מקדשי] [הקדשים] ומן [הקדשים] [יאכל]
1 word on the leather — 6 supplied entire by an editor.
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 21:22
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.
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Conj | Prep — Conjunction · prepositionHC/R
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms