Leviticus 22:10 — Word Study
WLCוְכָל־ זָ֖ר לֹא־ יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־ יֹ֥אכַל קֹֽדֶשׁ׃
BSANolôʼ onekôl [outside a priest's household, a stranger] outside [a priest’s family]zûwr [spiritual leader, mediator] may eatʼâkal▸ the sacred offeringqôdesh [holy, set-apart] norlôʼ may the guesttôwshâb [sojourner, resident alien] of a priestkôhên or his hired handsâkîyr [paid worker, servant] eatʼâkal▸ [it]qôdesh [partake of the holy thing, devour]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and any | Conjunction, noun common masculine singular absolute |
| זָ֖ר | stranger | Adj |
| לֹא־ | not | Particle |
| יֹ֣אכַל | he will eat | Verb, Qal, imperfect third person masculine singular |
| קֹ֑דֶשׁ | a holy thing | Noun common, masculine singular absolute |
| תּוֹשַׁ֥ב | a resident alien of | Noun common, masculine singular construct |
| כֹּהֵ֛ן | a priest | Noun common, masculine singular absolute |
| וְשָׂכִ֖יר | and a hired laborer | Conjunction |
| לֹא־ | not | Particle |
| יֹ֥אכַל | he will eat | Verb, Qal, imperfect third person masculine singular |
| קֹֽדֶשׁ׃ | a holy thing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired hand eat it. |
| KJV | There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing. |
| ASV | There shall no stranger eat of the holy thing: a sojourner of the priest’s, or a hired servant, shall not eat of the holy thing. |
| YLT | 'And no stranger doth eat of the holy thing; a settler of a priest and an hireling doth not eat of the holy thing; |
| WEB | “‘No stranger shall eat of the holy thing: a foreigner living with the priests, or a hired servant, shall not eat of the holy thing. |
| BBE | No outside person may take of the holy food, or one living as a guest in the priest's house, or a servant working for payment. |
Where they part company is in the rendering of קֹדֶשׁ — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, emphasizing the prohibition against outsiders consuming sacred offerings.
8 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 22:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws for Priestsgenerated
Leviticus 22:10 outlines the restrictions placed on who may eat the sacred offerings, emphasizing that only those within a priest's household, including the priest himself, are permitted to partake. This reflects the holiness of the offerings and the special role of the priest in mediating between God and the people. The surrounding verses further elaborate on the responsibilities and sanctity associated with the priestly office, highlighting the importance of maintaining purity in worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 21:6 | So the priest gave him the consecrated bread, since there was no bread there but the Bread of the Presence, which had been removed from before the LORD and replaced with hot bread on the day it was taken away. |
| 2 | Matthew 12:4 | He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — קֹדֶשׁ, Ko.deshgenerated
The noun קֹדֶשׁ (qodesh) signifies something that is holy or set apart. It is used to describe sacred places, objects, or offerings that are dedicated to God. The parsing indicates it is a common noun in the masculine singular form, emphasizing its role as a key term in the context of worship and ritual.
The concept of holiness in the Hebrew Bible often denotes separation from the ordinary and an association with divine presence. In this verse, it underscores the sacred nature of the offerings, which are reserved for those who are consecrated and set apart for priestly 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 main verb יֹאכַל (yo.khal), meaning 'he will eat', governs the structure of the verse. It appears twice, indicating the prohibition against eating the sacred offering for both the stranger and the hired hand.
The sentence structure highlights the exclusivity of the priestly family in consuming the holy offerings, with the repeated use of the verb reinforcing the prohibition against outsiders.
Septuagint Backgroundgenerated
The Septuagint translates קֹדֶשׁ as ἅγια (hagia), which conveys a similar sense of sacredness. This choice aligns with the Hebrew understanding of the term, emphasizing the offerings' sanctity.
The use of ἀλλογενὴς for זָר indicates a foreigner or outsider, reflecting the same exclusionary principle found in the Hebrew text.
In plain words — the whole versegenerated
Leviticus 22:10 states that only those within a priest's family may eat the sacred offerings. This includes the priest himself, while guests and hired hands are prohibited from consuming these holy items.
Frequently Asked Questionsgenerated
This restriction emphasizes the holiness of the offerings and the special role of priests in mediating between God and the people.
A sacred offering refers to items dedicated to God, set apart for worship and not to be consumed by anyone outside the priestly family.
This verse highlights the importance of maintaining purity and exclusivity in worship, as priests are tasked with leading the people in their relationship with God.
Eating sacred offerings signifies participation in the holiness of God and the covenant relationship between God and His people.
Reflection Questionsgenerated
- What does it mean to you that only certain people may partake of sacred offerings?
- How can we understand the concept of holiness in our own lives today?
- In what ways do we see exclusivity in our communities or churches?
- How can we ensure that we honor the sacredness of our worship practices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 22:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere shall no stranger eat [of] the holy thing,.... Any one of the holy things, as the heave shoulder, wave breast, c.
Read John Gill on Leviticus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing. There shall no stranger eat of the holy thing.
Read Robert Jamieson on Leviticus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNo stranger, i.e. of a strange family, who is not a priest, as : compare . But there is an exception to this rule, . A sojourner; one that comes to his house and abides there for a season, and eats at his table. Of the holy things; of those parts of the offerings which fell to the priest’ s share, as the breast and shoulder.
Read Matthew Poole on Leviticus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 22:10 There shall no stranger eat [of] the holy thing: a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing.Ver. 10. There shall no stranger.] The equity of all this was, that ministers should have a comfortable subsistence for them and theirs; and that the things that are appointed to that purpose should not be converted to other uses. It is certainly a sad complaint that Luther makes: Nisi superisset spolium Aegypti quod rapuimus Papae, omnibus ministris verbi fame pereundum esset, &c. Were it not for such spoils of Egypt as we have won from the Pope, God’ s ministers might starve and perish. And if ever it come to that, that they must be maintained…
Read John Trapp on Leviticus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) There shall no stranger eat of the holy thing.—By “stranger” here is meant a non-Aaronite who was a stranger to the priestly family, though he was an Israelite, or even a Levite. The holy things are the peace offerings. (See Leviticus 7:30.) A sojourner of the priest.—This, during the second Temple, was a Hebrew servant whose ear had been pierced, and who thus became his master’s property till the year of jubile. (See Exodus 21:6.) Or an hired servant.—That is, a Hebrew servant who is hired for several years, and who goes out free after six years. (See Exodus 21:2.) Neither of them was the property of the priest, though his labour and services belonged to him. As these Hebrew servants…
Read Charles John Ellicott on Leviticus 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. There shall no stranger eat of the holy thing] For the meaning of the word stranger, see the note on "Exodus 12:43". The Jews suppose that stranger here means one who has had his ear pierced, (see the note on "Exodus 21:6",) and that sojourner means a servant who is to go free on the Sabbatical year. Neither of these was permitted to eat of the holy things, because they were not properly members of the priest's family, and might go out and defile themselves even with the abominations of the heathen; but the servant or slave that was bought with money, Leviticus 22:10, might eat of these things, because he was the property of the master for ever. We see that it was lawful, under…
Read AdamClarke on Leviticus 22 →CambridgeThe Cambridge Bible for Schools and Colleges10. The ‘sojourner,’ and the hired servant, were not considered as members of the family; not so the cases mentioned in Leviticus 22:11.
Read Cambridge on Leviticus 22 →Albert Barnes1798–1870Barnes' Notes on the BibleStranger - One of another family. See Exodus 29:33 note.
Read Albert Barnes on Leviticus 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired hand eat it.
“‘No stranger shall eat of the holy thing: a foreigner living with the priests, or a hired servant, shall not eat of the holy thing.
No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired hand eat it.
“‘No lay person may eat anything holy. Neither a priest’s lodger nor a hired laborer may eat anything holy,
Tyndale line
There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
There shall no stranger eat of the holy thing: a sojourner of the priest’s, or a hired servant, shall not eat of the holy thing.
There shall no stranger eat of the holy thing: a sojourner of the priest’s, or an hired servant, shall not eat of the holy thing.
There shall no stranger eat of the holy thing: a sojourner of the priest, or a hired servant, shall not eat of the holy thing.
There shall no stranger also eate of the holie thing, neither the ghest of the Priest, neither shall an hired seruant eat of the holie thing:
Strictly literal
And no stranger shall eat the holy thing; the sojourner with the priest, and the hired servant, shall not eat of the holy thing.
'And no stranger doth eat of the holy thing; a settler of a priest and an hireling doth not eat of the holy thing;
And no stranger eats of the holy thing; a settler [with] a priest and a hired worker does not eat of the holy thing;
And no stranger shall eat of a holy thing: a sojourner of a priest, or a hired servant, shall not eat of a holy thing.
No one outside the priest's family, including guests of a priest or his hired servants, may eat anything that is holy.
From the Latin
No stranger shall eat of the sanctified things: a sojourner of the priests, or a hired servant, shall not eat of them.
Simplified
Anyone who isn't part of a priest's family is not allowed to eat the holy offerings. This also applies to a priest's guest or his paid worker.
No outside person may take of the holy food, or one living as a guest in the priest's house, or a servant working for payment.
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 Septuagint and the Samaritan Pentateuch, both of which agree word for word with the Hebrew. The Dead Sea Scrolls show some restoration, but the core meaning aligns with the Masoretic Text.
וְכָל־ זָ֖ר לֹא־ יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־ יֹ֥אכַל קֹֽדֶשׁ׃
11 of the 11 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.
וכל זר לא יאכל קדשׁ תושׁב כהן ושׂכיר לא יאכל קדשׁ
Agrees with the Masoretic Text here, word for word.
וכל זר [לא] [יאכל] קדש תושב כהן [ושכיר] [לא] [יאכל] [קדש]
4 words on the leather — 1 partly restored, 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 22:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAamsa
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (
A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and…
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
תּוֹשָׁב (towshab) primarily means 'sojourner' or 'dweller,' indicating a resident alien or stranger, distinct from a native citizen. It is mentioned in 1 Kings 17:1 as the home of Elijah, תִּשְׁבֶּה (Tishbe), which also refers to a place associated with the term.
תּוֹשָׁב n.m. sojourner
base
[תִּשְׁבֶּה] n.pr.loc. 1 K 17:1 home of Elijah
ref
H8453a תּוֹשָׁב sojourner H8453b תִּשְׁבֶּה home of Elijah
8453 towshab to-shawb'
or toshab (1 Kings 17:1) {to-shawb'}; from 3427; a dweller
(but not outlandish (5237)); especially (as distinguished from
a native citizen (active participle of 3427) and a temporary
inmate (1616) or mere lodger (3885)) resident
alien:--foreigner, inhabitant, sojourner, stranger.
see HEBREW for 03427
see HEBREW for 05237
see HEBREW for 03427
see HEBREW for 01616
see HEBREW for 03885
תּוֹשָׁב (to.shav) — sojourner.
sojourner, stranger
תִּשְׁבֶּה (tish.beh) — Tishbe.
Tishbe = "foreigner"
the home of Elijah
Also named: tish.bi (תִּשְׁבִּי "Tishbite" H8664)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular absoluteHNcmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
שָׂכִיר (sakiyr) refers to someone who is hired, typically as a laborer or servant. The term can also apply to animals that are hired for work. It is derived from a root meaning 'to hire' and is used in contexts involving daily or yearly wages.
שָׂכִיר adj. hired
hired, of beast
usu. as subst. hireling, hired labourer
base
H7916 שָׂכִיר hired . hired, of beast
. usu. as subst. hireling, hired labourer
7916 sakiyr saw-keer'
from 7936; a man at wages by the day or year:--hired (man,
servant), hireling.
see HEBREW for 07936
שָׂכִיר (sa.khir) — hired.
1) hired
1a) hired (of animal)
1b) hireling, hired labourer (subst)
1b1) mercenary
Conj | N-ms — ConjunctionHC/Aamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
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)
N-ms — Noun common · masculine singular absoluteHNcmsa