Leviticus 26:15 — Word Study
WLCוְאִם־ בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־ מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־ כָּל־ מִצְוֹתַ֔י לְהַפְרְכֶ֖ם אֶת־ בְּרִיתִֽי׃
BSAand ifʼim you rejectmâʼaç▸ [despise] My statuteschuqqâh [divine laws, ordinances] despisegâʻal▸ [abhor, have hate for] My ordinancesmishpâṭ [judgments, regulations] and neglectbiltîy [refuse, fail] to carry outʻâsâh allkôl [every, each] My commandmentsmitsvâh [laws, decrees] and so breakpârar [consequently, as a result, frustrate, violate] My covenantbᵉrîyth [agreement, promise]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| בְּחֻקֹּתַ֣י | statutes my | Preposition, noun common feminine plural construct, suffix |
| תִּמְאָ֔סוּ | you will reject | Verb, Qal, imperfect second person masculine plural |
| וְאִ֥ם | and if | Conjunction, particle |
| אֶת־ | the object marker | Particle |
| מִשְׁפָּטַ֖י | judgments my | Noun common masculine plural construct, suffix |
| תִּגְעַ֣ל | it will abhor | Verb, Qal, imperfect third person feminine singular |
| נַפְשְׁכֶ֑ם | self your | Noun common feminine singular construct, suffix |
| לְבִלְתִּ֤י | to not | Preposition, noun common both singular absolute |
| עֲשׂוֹת֙ | to do | Verb, Qal, infinitive construct common |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| מִצְוֹתַ֔י | commandments my | Noun common feminine plural construct, suffix |
| לְהַפְרְכֶ֖ם | to break you | Preposition, verb hiphil infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| בְּרִיתִֽי׃ | covenant my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and if you reject My statutes, despise My ordinances, and neglect to carry out all My commandments, and so break My covenant, |
| KJV | And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: |
| ASV | and if ye shall reject my statutes, and if your soul abhor mine ordinances, so that ye will not do all my commandments, but break my covenant; |
| YLT | and if at My statutes ye kick, and if My judgments your soul loathe, so as not to do all My commands — to your breaking My covenant — |
| WEB | and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant, |
| BBE | And if you go against my rules and if you have hate in your souls for my decisions and you do not do all my orders, but go against my agreement; |
Where they part company is תִּגְעַל — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that detail the actions leading to the consequence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbמָאַס
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 26:15
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 — God's Warning to Israelgenerated
Leviticus 26:15 is part of a larger passage where God outlines the consequences of disobedience to His laws. The Israelites are warned that if they reject His statutes and commandments, they will break the covenant established with Him. This passage emphasizes the importance of adhering to God's laws to maintain a relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:43 | For the land will be abandoned by them, and it will enjoy its Sabbaths by lying desolate without them. And they will pay the penalty for their iniquity, because they rejected My ordinances and abhorred My statutes. |
| 2 | Numbers 15:31 | He shall certainly be cut off, because he has despised the word of the LORD and broken His commandment; his guilt remains on him.” |
| 3 | 2 Samuel 12:9–10 | Why then have you despised the command of the LORD by doing evil in His sight? You put Uriah the Hittite to the sword and took his wife as your own, for you have slain him with the sword of the Ammonites. |
| 4 | 2 Kings 17:15 | They rejected His statutes and the covenant He had made with their fathers, as well as the decrees He had given them. They pursued worthless idols and themselves became worthless, going after the surrounding nations that the LORD had commanded them not to imitate. |
| 5 | 2 Chronicles 36:16 | But they mocked the messengers of God, despising His words and scoffing at His prophets, until the wrath of the LORD against His people was stirred up beyond remedy. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — תִּמְאָ֔סוּ, tim.'A.sugenerated
The verb מָאַס (ma'ac) means to reject or despise. It is in the imperfect tense, indicating a future action, specifically directed at the second person plural, which in this case refers to the Israelites. The use of this verb highlights the seriousness of their potential rejection of God's statutes.
This word conveys a strong sense of disdain or refusal, suggesting that the act of rejecting God's laws is not merely a passive neglect but an active choice to spurn what He has commanded.
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 of the verse is תִּמְאָ֔סוּ, you will reject, which governs the structure of the sentence. There are multiple clauses that detail the consequences of this rejection, including the actions of despising and neglecting God's commandments.
The sentence structure emphasizes the conditional nature of God's warning, with the verbs and phrases outlining the specific actions that lead to breaking the covenant.
Septuagint Backgroundgenerated
In the Septuagint, תִּמְאָ֔סוּ is rendered as ἀπειθήσητε, which means 'you will disobey.' This choice reflects a broader interpretation of the rejection as a refusal to obey rather than just a simple act of despising.
The translation indicates a focus on the consequences of disobedience, aligning with the overall theme of the passage regarding the importance of adherence to God's laws.
In plain words — the whole versegenerated
Leviticus 26:15 warns the Israelites that if they reject God's laws and commands, they will break the covenant with Him. This emphasizes the seriousness of following God's statutes and the consequences of disobedience.
Frequently Asked Questionsgenerated
To reject God's statutes means to actively choose to disregard His laws and commandments, which can lead to breaking the covenant He has established.
Breaking the covenant signifies a serious breach in the relationship between God and His people, often leading to negative consequences as outlined in the scriptures.
One can avoid rejecting God's commandments by studying His word, understanding His laws, and actively choosing to follow them in daily life.
Despising God's ordinances can lead to a breakdown of the relationship with Him, resulting in various forms of judgment or discipline as described in the biblical texts.
Reflection Questionsgenerated
- What are some ways I might be rejecting God's statutes in my life?
- How can I better understand and follow God's commandments?
- In what areas do I struggle to uphold my covenant with God?
- What practical steps can I take to ensure I do not despise God's ordinances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 26:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if ye shall despise my statutes,.... Which is an aggravated sin; to be negligent hearers of the commands of God is bad, not to be doers of them worse, but to treat them with contempt is worse
Read John Gill on Leviticus 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: No JFB commentary on this verse.
Read Robert Jamieson on Leviticus 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Break your part or conditions of that covenant made between me and you, and thereby discharge me from the blessings promised on my part.
Read Matthew Poole on Leviticus 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 26:15 And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, [but] that ye break my covenant:Ver. 15. Or if your soul abhor my judgments.] As, so it may prove; such is the vile canker of your corrupt natures.
Read John Trapp on Leviticus 26 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) And if ye shall despise my statutes.—From passive indifference to the Divine statutes mentioned in the preceding verse, their falling away is sure to follow. Hence what was at first mere listlessness now develops itself into a contemptuous education of God’s ordinances. Or if your soul abhor my judgments.—Better, and if your soul, &c, as the picture of their Apostasy goes on developing itself. But that ye break my covenant.—Better, that ye break, &c, without the “but,” which is not in the original, and obscures the sense of the passage, since it is the fact of their abhorrence of God’s law which breaks the Divine covenant with them. (See Genesis 17:14.) The sense is more correctly…
Read Charles John Ellicott on Leviticus 26 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. If ye shall despise my statutes - abhor my judgments] As these words, and others of a similar import, which point out different properties of the revelation of God, are frequently occurring, I Judge it best to take a general view of them, once for all, in this place, and show how they differ among themselves, and what property of the Divine law each points out. 1. STATUTES. חקת chukkoth, from חק chak, to mark out, define, c. This term seems to signify the things which God has defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to teach them how they might walk so as to please him in all things, which they could not do…
Read AdamClarke on Leviticus 26 →
CambridgeThe Cambridge Bible for Schools and Colleges14–39. The penalties that shall ensue, if Israel prove disobedient (Cp. Deuteronomy 28:15 ff.) They are arranged in five groups, viz. (a) Leviticus 26:16-18, (b) Leviticus 26:19-20, (c) Leviticus 26:21; Leviticus 26:32, (d) Leviticus 26:23-26, (e) Leviticus 26:27-39, overthrow and exile of the nation.
Read Cambridge on Leviticus 26 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Despise my statutes — In all deliberate rejection of God’s law, there is the offensive element of pride lifting itself above the divine wisdom and majesty. All wilful sin contemns Jehovah.
Read Daniel Denison Whedon on Leviticus 26 →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
and if you reject My statutes, despise My ordinances, and neglect to carry out all My commandments, and so break My covenant,
and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant,
and if you reject My statutes, despise My ordinances, and neglect to carry out all My commandments, and so break My covenant,
if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant –
Tyndale line
And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:
and if ye shall reject my statutes, and if your soul abhor mine ordinances, so that ye will not do all my commandments, but break my covenant;
and if ye shall reject my statutes, and if your soul abhor my judgments, so that ye will not do all my commandments, but break my covenant;
And if ye shall despise my statutes, or if your soul shall abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:
And if ye shall despise mine ordinances, either if your soule abhorre my lawes, so that yee will not do all my commandements, but breake my couenant,
Strictly literal
and if ye shall despise my statutes, and if your soul shall abhor mine ordinances, so that ye do not all my commandments, that ye break my covenant,
and if at My statutes ye kick, and if My judgments your soul loathe, so as not to do all My commands — to your breaking My covenant —
and if you kick at My statutes, and if your soul loathes My judgments, so as not to do all My commands—to your breaking My covenant—
And if my statutes ye despise, and if my ordinances your soul loath, so as not to do all my commandments, in that ye break my covenant:
and if you reject my decrees and detest my laws, so that you will not obey all my commandments, but break my covenant—
From the Latin
If you despise my laws, and contemn my judgments so as not to do those things which are appointed by me, and to make void my covenant:
Simplified
if you reject my laws, hate my regulations, and refuse to follow my commandments, and consequently break my agreement,
And if you go against my rules and if you have hate in your souls for my decisions and you do not do all my orders, but go against my agreement;
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 has one word differing: חוקתי (regulation). The Dead Sea Scrolls reflect a similar structure, although some words are partly restored, indicating that the core message remains consistent across these witnesses.
וְאִם־ בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־ מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־ כָּל־ מִצְוֹתַ֔י לְהַפְרְכֶ֖ם אֶת־ בְּרִיתִֽי׃
11 of the 16 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.
אם בחקותי תמאסו ואם את משׁפטי תגעל נפשׁכם לבלתי עשׂות את כל מצותי להפרכם את בריתי
1 word differs from the Masoretic Text: חקותי (regulation)
[ואם] [בחקת׳י] [תמאסו] [ואם] [את] משפט׳י [תגעל] [נפש׳כם] [לבלתי] עשות [את] [כל] [מצות׳י] להפר׳כם [את] [ברית׳י]
nothing on the leather here — 3 partly restored, 13 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 26:15
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
חֻקָּה (chuqqah) refers to a statute or ordinance, indicating something that is prescribed or enacted. It is a feminine noun derived from a related word, חֹק (choq), and encompasses meanings such as custom and limit. The entries consistently highlight its legal and prescriptive nature.
חֻקָּה 104 n.f. something prescribed, enactment, statute
base
H2708 חֻקָּה something prescribed, enactment, statute
2708 chuqqah khook-kaw'
feminine of 2706, and meaning substantially the
same:--appointed, custom, manner, ordinance, site, statute.
see HEBREW for 02706
חֻקָּה (chuq.qah) — statute.
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bs
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HC/Tc — Conjunction · particleHC/Tc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
גָּעַל (ga'al) means to abhor or loathe. It is a primitive root that conveys a strong sense of rejection or detestation. The verb appears in various forms: in the Qal stem, it means to abhor; in the Niphal, it can imply being defiled; and in the Hiphil, it refers to rejecting something as loathsome.
[גָּעַל] vb. abhor, loathe
Qal abhor, loathe
Niph. the shield of heroes was defiled
Hiph. and doth not curse, or allow, (the cow) to reject as loathsome
base
H1602 גָּעַל abhor, loathe
1602 ga`al gaw-al'
a primitive root; to detest; by implication, to
reject:--abhor, fail, lothe, vilely cast away.
גָּעַל (ga.al) — to abhor.
1) to abhor, loathe, be vilely cast away, fall
1a) (Qal) to abhor, loathe
1b) (Niphal) to be defiled
1c) (Hiphil) to reject as loathsome, show aversion
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
ab-hor': "To cast away," "reject," "despise," "defy," "contemn," "loathe," etc.
(1) Translated in the Old Testament from the following Hebrew words amongst others: (ba'ash), "to be or to become stinking" (1Sa 27:12; 2Sa 16:21); (ga`al), "to cast away as unclean," "to loathe"; compare Eze 16:5 the King James Version; (quts), "to loathe," "to fear" (Ex 1:12 m; 1Ki 11:25; Isa 7:16); (shaqats), "to detest" (Ps 22:24); (ta'abh), (ta`abh), "to contemn" (De 23:7)…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp2mp — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
