Malachi 1:12 — Word Study
WLCוְאַתֶּ֖ם מְחַלְּלִ֣ים אוֹת֑וֹ בֶּאֱמָרְכֶ֗ם שֻׁלְחַ֤ן אֲדֹנָי֙ מְגֹאָ֣ל ה֔וּא וְנִיב֖וֹ נִבְזֶ֥ה אָכְלֽוֹ׃
BSA◂But youʼattâh [as priests, dishonoring me] profanechâlal [desecrate, make unholy] itʼêth when you sayʼâmar The tableshulchân [a place of communion] of the LordʼĂdônây [Adonay, the sovereign God] ishûwʼ defiledgâʼal [polluted, made unclean] and [as for] its fruitnôwb [the produce, results of your actions] its foodʼôkel [nourishment, provisions] is contemptiblebâzâh [despised, held in low esteem]
| Greek | English | Parsing |
|---|---|---|
| וְאַתֶּ֖ם | and you | Conjunction, pronoun |
| מְחַלְּלִ֣ים | [are] profaning | Verb, Piel, participle (active) masculine plural |
| אוֹת֑וֹ | the object marker it | Particle, suffix |
| בֶּאֱמָרְכֶ֗ם | by saying you | Preposition, verb qal infinitive construct common, suffix |
| שֻׁלְחַ֤ן | [the] table of | Noun common, masculine singular construct |
| אֲדֹנָי֙ | [the] Lord | Noun proper |
| מְגֹאָ֣ל | [is] defiled | Verb, Pual, participle (passive) masculine singular |
| ה֔וּא | it | Pronoun |
| וְנִיב֖וֹ | and fruit its | Conjunction, noun common masculine singular construct, suffix |
| נִבְזֶ֥ה | [is] despicable | Verb, Niphal, participle (active) masculine singular |
| אָכְלֽוֹ׃ | food its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “But you profane it when you say, ‘The table of the Lord is defiled, and as for its fruit, its food is contemptible.’ |
| KJV | ¶ But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible. |
| ASV | But ye profane it, in that ye say, The table of Jehovah is polluted, and the fruit thereof, even its food, is contemptible. |
| YLT | And ye are polluting it in your saying, 'The table of Jehovah — it is polluted, As to its fruit — despicable is its food.' |
| WEB | “But you profane it when you say, ‘Yahweh’s table is polluted, and its fruit, even its food, is contemptible.’ |
| BBE | But you make it unholy by saying, The Lord's table has become unclean, and his food is of no value. |
Where they part company is מְחַלְּלִ֣ים — see How Translations Differ.
The sentence has a main clause followed by a participial phrase and two noun phrases that specify the content of the profanation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbחָלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Malachi 1:12
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 Complaint Against the Priestsgenerated
Malachi 1:12 records God's accusation against the priests for treating His offerings with contempt. This passage highlights the seriousness of their actions and words, which undermine the sanctity of worship. The surrounding verses emphasize God's desire for honor and reverence among His people, particularly from those who serve in sacred roles, as seen in Malachi 1:6-8 and Malachi 2:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Malachi 1:6–8 | “A son honors his father, and a servant his master. But if I am a father, where is My honor? And if I am a master, where is your fear of Me?” says the LORD of Hosts to you priests who despise My name. “But you ask, ‘How have we despised Your name?’ |
| 2 | Malachi 2:8 | But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts. |
| 3 | 2 Samuel 12:14 | Nevertheless, because by this deed you have shown utter contempt for the word of the LORD, the son born to you will surely die.” |
| 4 | Ezekiel 36:21–23 | But I had concern for My holy name, which the house of Israel had profaned among the nations to which they had gone. |
| 5 | Amos 2:7 | They trample on the heads of the poor as on the dust of the earth; they push the needy out of their way. A man and his father have relations with the same girl and so profane My holy name. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְחַלְּלִ֣ים, me.cha.le.Limgenerated
The word מְחַלְּלִ֣ים is a Piel participle, indicating an active role in the action of profaning. It derives from the root חָלַל, which carries meanings of piercing or wounding, and extends to moral violations such as desecration. The parsing as a masculine plural participle suggests that the priests collectively engage in this act of dishonoring God.
This term captures the essence of their actions: they are not merely disrespecting a ritual; they are actively making something holy into something common or unclean, reflecting a serious breach of their covenant responsibilities.
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 מְחַלְּלִ֣ים governs the sentence, indicating the priests' action of profaning. This is followed by a clause introduced by בֶּאֱמָרְכֶם, which specifies how they are profaning — by their words — and a noun phrase that identifies the object of their disrespect.
The structure emphasizes the relationship between the priests' speech and their actions, indicating that their words directly contribute to the dishonoring of God's table.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מְחַלְּלִ֣ים is rendered as βεβηλοῦτε, which carries a similar meaning of desecration. This choice underscores the seriousness of the priests' actions as it aligns with the Greek understanding of making something sacred into something common.
The translation choice reflects a continuity in the understanding of sacredness and the consequences of violating it, suggesting that the priests' actions are not only offensive but also a significant breach of their duties.
In plain words — the whole versegenerated
Malachi 1:12 shows God rebuking the priests for saying that His table is defiled and that the food offered is contemptible. This reflects their lack of respect for God's holiness and the seriousness of their role as leaders in worship.
Frequently Asked Questionsgenerated
To profane the table of the Lord means to treat it with disrespect, indicating a lack of reverence for the sacred offerings meant for God.
The priests are addressed because they hold a position of responsibility in leading worship and should uphold the sanctity of God's offerings.
Treating God's offerings with contempt can lead to a loss of blessing and favor from God, as it reflects a heart that does not honor Him.
We can honor God in our worship by approaching Him with reverence, ensuring that our actions and words reflect our respect for His holiness.
Reflection Questionsgenerated
- In what ways might I be treating God's offerings with contempt in my own life?
- How can I cultivate a deeper sense of reverence for God in my worship?
- What practices can help me ensure that I honor God in my actions and words?
- How does understanding the seriousness of this rebuke affect my view of worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye have profaned it,.... That is, the name of the Lord, which they are said to despise, Malachi 1:6 and pollute, Malachi 1:7 and is a reason why they and their offerings were rejected: and that
Read John Gill on Malachi 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible.
Read Robert Jamieson on Malachi 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut ye, O priests, principally and first; the people next, by their examples; have profaned it; used it as a common thing, and valued it at a strange undervalue, as if neither excellent nor useful. Ye say; by your deportment you say so; perhaps you do not say so in words, this were two impudent indeed. The table of the Lord is polluted; not a sacred thing, or to be revered. His meat; either the meat which fell to the priests’ share, and was for them to live upon, this they despised; or else the portion which did belong to God himself, and was laid upon the altar; they were neither pleased with that the Lord did reserve to himself, nor with that he gave to them, but they found fault with…
Read Matthew Poole on Malachi 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 1:12 But ye have profaned it, in that ye say, The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible.Ver. 12. But ye have profaned it] Ye Jews, in general, though my peculiar people, and called by my name. You that quarter arms with me, as it were, and should, therefore, lift up my name as an ensign; that you should use me thus coarsely, and cast dirt upon my name by your irreligion, this moves me not a little; so that I cannot but once and again complain of it. Had it been an enemy I should better have borne it. But it was thou, my familiar, &c. What, thou, my son Brutus? Kαισυτεκνονβρουτε. Friend, betrayest thou the Son of man, and that with…
Read John Trapp on Malachi 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) But ye have.—Better, but ye profane it—viz., “my name” (Malachi 1:11). The word “it” is said by Jewish tradition to be an euphemism for “me.” The present contemptuous conduct of God’s priests is contrasted with the prophesied reverence of heathen nations. Fruit . . . meat, denote the same as “bread” of Malachi 1:7. They show that they think it contemptible by not taking the trouble to offer such things as are prescribed by the Law.
Read Charles John Ellicott on Malachi 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Ye have profaned it] Ye have desecrated God's worship; is it any wonder that God should cast you off, and follow you with his judgments?
Read AdamClarke on Malachi 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. have profaned] Rather, profane, R.V. lit. are (habitually) profaning. the table of the Lord &c.] The reference is to the maintenance of the priests by their share in the sacrifices. After allowing unworthy sacrifices to be offered (Malachi 1:8), they complained that their service at the altar was inadequately remunerated, and murmured at their allotted portion as “contemptible”. The expression, “the fruit thereof,” is very doubtful. The word occurs again (K’ri) Isaiah 57:19, but there the K’thibh is πεα. Probably it should be omitted here altogether. The mistake may have arisen from a scribe beginning to write επια instead of επαζδ. Then he put dots over the first word εֹ ?πֹ ?ιֹ ?αֹ to…
Read Cambridge on Malachi 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd ye have profaned - o (are habitually profaning it), in that ye say It was the daily result of their daily lives and acts.
Read Albert Barnes on Malachi 1 →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
“But you profane it when you say, ‘The table of the Lord is defiled, and as for its fruit, its food is contemptible.’
“But you profane it when you say, ‘Yahweh’s table is polluted, and its fruit, even its food, is contemptible.’
“But you profane it when you say, ‘The table of the Lord is defiled, and as for its fruit, its food is contemptible.’
“But you are profaning it by saying that the table of the Lord is common and its offerings despicable.
Tyndale line
¶ But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible.
But ye profane it, in that ye say, The table of Jehovah is polluted, and the fruit thereof, even its food, is contemptible.
But ye profane it, in that ye say, The table of the LORD is polluted, and the fruit thereof, even his meat, is contemptible.
But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit of it, even his provision, is contemptible.
But ye haue polluted it, in that ye say, The table of the Lord is polluted and the fruit thereof, euen his meat is not to be regarded.
Strictly literal
But ye profane it, in that ye say, The table of the Lord is polluted; and the fruit thereof, his food, is contemptible.
And ye are polluting it in your saying, 'The table of Jehovah — it is polluted, As to its fruit — despicable is its food.'
“And you are defiling it in your saying, || The table of YHWH—it is defiled, || As for its fruit—its food is despicable.
But ye profane it, in that ye say, The table of the Lord is polluted, and by the assertion, Its food is contemptible.
“But you are profaning it when you say the Lord's table is polluted, and that its fruit, its food, is to be despised.
From the Latin
And you have profaned it in that you say: The table of the Lord is defiled: and that which is laid thereupon is contemptible with the fire that devoureth it.
Simplified
But you dishonor me when you say the Lord's table doesn't deserve respect, and that its food can be treated with contempt.
But you make it unholy by saying, The Lord's table has become unclean, and his food is of no value.
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 presents the verse as it stands, while the Septuagint matches ten of the eleven words, indicating a strong consistency in the text across these witnesses. The differences in word order and specific articles in the Septuagint highlight its unique literary style rather than substantive variation in meaning.
וְאַתֶּ֖ם מְחַלְּלִ֣ים אוֹת֑וֹ בֶּאֱמָרְכֶ֗ם שֻׁלְחַ֤ן אֲדֹנָי֙ מְגֹאָ֣ל ה֔וּא וְנִיב֖וֹ נִבְזֶ֥ה אָכְלֽוֹ׃
10 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.
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 Malachi 1:12
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2mp
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
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)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2mp
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
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…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
גָּאַל (ga'al) is a Hebrew verb primarily meaning to defile or pollute. It encompasses various forms, including being defiled, desecrating, and staining. The entries suggest a connection to the idea of freeing or repudiating, as seen in its relation to another root. Specific uses include removal from the priesthood and personal defilement.
[גָּאַל] vb. defile, late
Niph. be defiled
Pi. pollute, desecrate
Pu. and they were desecrated out of the priesthood
Hiph. I have polluted, i.e. stained, all my raiment.
Hithp. defile himself
base
H1351 גָּאַל defile, late . be defiled
. pollute, desecrate
. and they were desecrated out of the priesthood
. I have polluted, i.e. stained, all my raiment.
. defile himself
1351 ga'al gaw-al'
a primitive root, (rather identified with 1350, through the
idea of freeing, i.e. repudiating); to soil or (figuratively)
desecrate:--defile, pollute, stain.
see HEBREW for 01350
גָּאַל (ga.al) — to defile.
1) to defile, pollute, desecrate
1a) (Niphal) to be defiled, be polluted
1b) (Piel) to pollute, desecrate
1c)(Pual) to be desecrated (of removal from priesthood)
1d) (Hiphil) to pollute, stain
1e) (Hithpael) to defile oneself
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
נוֹב (nov) and נִיב (niv) both mean 'fruit' in Hebrew, with references to literal and figurative uses. The entries indicate that nov is a variant spelling of niv. The term appears in contexts such as Isaiah 57:19, where it signifies the 'fruit of lips' as a metaphor for thanksgiving.
נוֹב Kt (Qr נִיב, q.v.) n.[m.] fruit;—cstr. Is 57:19 fruit of lips (fig. for thanksgiving).
done
[נִיב] n.[m.] fruit
base
H5108a נוֹב Kt fruit H5108b נִיב fruit
5108 nowb nobe
or neyb {nabe}; from 5107; produce, literally or
figuratively:--fruit.
see HEBREW for 05107
נוֹב (nov) — fruit.
fruit
Another spelling of niv (נִיב "fruit" H5108B)
נִיב (niv) — fruit.
fruit
Also means: nov (נוֹב "fruit" H5108A)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms