Leviticus 24:9

Paleo Hebrew Niqqud

RBT Hebrew Interlinear:

והיתה וְהָיְתָה

and she has become

STRONGS

Strong's Lexicon

ו

wāw

Definition

sequential 'and'

Root

From H8505; a prefix

Exhaustive

Vav Conversive/Consecutive: The category “vav conversive / vav consecutive” is not an ancient grammatical datum; it is a modern explanatory construct, developed by early Hebraists to force Biblical Hebrew into a Latin/chronological tense model that it simply does not share.

The notion arose in early modern grammar (17th–19th c.) when scholars assumed:
- verbs must encode tense,
- narratives must advance by past → present → future,
- therefore Hebrew forms that “don’t behave” must be converted.

Source: The Aonic Nature of Biblical Hebrew Prepositions

היה

hâyâh

Definition

to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

Root

a primitive root (compare H1933 (הוא));

Exhaustive

a primitive root (compare הוא); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary); beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use.

Source: Strong's Exhaustive Concordance — H1961

Fürst

Fürst Lexicon

הָיָה

verb • Root היה • Strongs / High • Page 397

To be, to exist, to live, to become. A substantive verb used to unite a subject and predicate. It can also mean to happen, to arise, or to belong to. Used in a wide variety of grammatical constructions.

הָיָה

verb • Root היה • Strongs / High • Page 591

To be, to become, to exist. The common Hebrew verb for 'to be', considered the root of the divine name.

Gesenius

Gesenius Lexicon

הַיָּה

noun feminine • Page 185

Keri הַוָּה suffering, calamity. Job 6: 2; 30: 13.

הָיָה

verb • Page 184

1. To be (Ex. 20:3, Num. 10:31, etc.); 2. to become (Ex. 4:4, Hos. 3:3, etc.); 3. to happen (Is. 19:15).

conjunctive, Verb Qal sequential perfect third person feminine singular

LXX: ἔσται ἐγένετο ἦν ἐγενήθη ἔσονται

LXX Usage Statistics

H1961:

ἔσται 827× (22.9%)

ἐγένετο 634× (16.8%)

ἦν 280× (7.9%)

ἐγενήθη 215× (5.8%)

ἔσονται 160× (4.5%)

ἦσαν 134× (3.8%)

ἐγένοντο 83× (2.3%)

'' 74× (1.9%)

--- 73× (2.2%)

εἶναι 67× (1.7%)

לאהרן לְאַהֲרֹן

None

STRONGS

Strong's Lexicon

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אהרון

ʼAhărôwn

Definition

Aharon, the brother of Moses

Root

of uncertain derivation;

Exhaustive

of uncertain derivation; Aharon, the brother of Moses; Aaron.

Source: Strong's Exhaustive Concordance — H175

Gesenius

Gesenius Lexicon

אַהֲרֹן

m. proper name • Root אהר • Page 29

proper name of the brother of Moses and first high-priest of the Hebrews. (Ex. 4:14, 6:20).

Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0175:

No stats available

ולבניו וּלְבָנָיו

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

בן

bên

Definition

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)

Root

from H1129 (בנה);

Exhaustive

from בנה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.); [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth.

Source: Strong's Exhaustive Concordance — H1121

הו

Definition

his, personal posessive - noun suffix: 3rd person masculine singular

Root

Exhaustive

Personal posessive pronoun - suffix for nouns, adjectives and passive participles: 3rd person masculine singular

Source: Strong's Exhaustive Concordance — H9023

Fürst

Fürst Lexicon

בֵּן

masc. noun • Root בין • Strongs / High • Page 253

1. A child, begotten, born, often without distinction of sex (frequently pluralized as children). 2. Specifically, a son, a male child (opposite daughter). 3. Used metaphorically to denote personal characteristics (virtuous or vicious personality, heir of virtue/vice) or objects (e.g., young animals, plants, or inanimate objects). 4. A grandson; also used as boy, youth, prince, heir to the throne.

Conjunction, Preposition, Noun common masculine plural construct, Suffix pronominal third person masculine singular

LXX: υἱοὶ υἱὸσ υἱῶν υἱοῦ υἱοῖσ

LXX Usage Statistics

H1121a:

υἱοὶ 1075× (22.0%)

υἱὸσ 753× (16.8%)

υἱῶν 607× (12.2%)

υἱοῦ 368× (8.1%)

υἱοῖσ 329× (6.1%)

υἱοὺσ 292× (5.7%)

υἱὸν 213× (4.6%)

--- 116× (2.6%)

υἱὲ 96× (2.2%)

'' 84× (1.6%)

ואכלהו וַאֲכָלֻהוּ

None

STRONGS

Strong's Lexicon

ו

wāw

Definition

sequential 'and'

Root

From H8505; a prefix

Exhaustive

Vav Conversive/Consecutive: The category “vav conversive / vav consecutive” is not an ancient grammatical datum; it is a modern explanatory construct, developed by early Hebraists to force Biblical Hebrew into a Latin/chronological tense model that it simply does not share.

The notion arose in early modern grammar (17th–19th c.) when scholars assumed:
- verbs must encode tense,
- narratives must advance by past → present → future,
- therefore Hebrew forms that “don’t behave” must be converted.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אכל

ʼâkal

Definition

to eat (literally or figuratively)

Root

a primitive root;

Exhaustive

a primitive root; to eat (literally or figuratively); [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite.

Source: Strong's Exhaustive Concordance — H398

ו

Definition

him, personal pronoun - verb/prep. 3rd person masculine singular

Root

Exhaustive

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Source: Strong's Exhaustive Concordance — H9033

Fürst

Fürst Lexicon

אָכַל

verb • Strongs_Numbers • Page 123

prop. to annihilate, to rub away, hence 1. to eat, applied to men. 2. to animals, figuratively, to devour somewhat.

Gesenius

Gesenius Lexicon

אָכַל

verb • Page 48

1. To eat; applied to men and animals. Figuratively applied to the sword, fire, hunger, and pestilence. 2. To consume, destroy (Deut. 7:16; Jer. 10:25). 3. To enjoy (Prov. 30:20). Includes various forms: Niph. (to be eaten), Pu. (to be consumed), Hiph. (to feed/cause to eat), Hoph. (to be made shorter).

conjunctive, Verb Qal sequential perfect third person common plural, Suffix pronominal third person masculine singular

LXX:

LXX Usage Statistics

H0398:

No stats available

במקום בְּמָקוֹם

in the hand

STRONGS

Strong's Lexicon

ב

bə

Definition

in, by

Root

A primitive particle; a prefix

Exhaustive

(beth) — in / within / by means of

Core value: interiority, enclosure, participation

ב does not primarily mean “in time” (“when”) or even “in space.” It marks being inside a domain, whether that domain is:
- spatial (house, land),
- conceptual (wisdom, covenant),
- modal (strength, fear),
- instrumental (by means of).
Aonically, ב marks immersion.
not “when X happened” but “within the state or field of X.”
This is why ב־יום does not need to mean “on the day (chronological)” but “within the day-realm / condition”.

Source: The Aonic Nature of Biblical Hebrew Prepositions

מקום

mâqôwm

Definition

properly, a standing, i.e. a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)

Root

or מקם; also (feminine) מקומה; or מקמה; from H6965 (קום);

Exhaustive

or מקם; also (feminine) מקומה; or מקמה; from קום; properly, a standing, i.e. a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind); country, [idiom] home, [idiom] open, place, room, space, [idiom] whither(-soever).

Source: Strong's Exhaustive Concordance — H4725

Fürst

Fürst Lexicon

מָקוֹם

noun masculine • Root קום • Strongs / High • Page 899

A place, where one stands, remains; spot, place of abode, position, dwelling, place of honour, a stand, abiding-place, a firm place, land-possession, locality, territory; figuratively, position or condition of mind, composure.

Gesenius

Gesenius Lexicon

מָקוֹם

com. gen. • Root קום • Page 401

A place. Gen. 1: 9; 24: 23, 25; 28: 11, 17; Job 16: 18. Particularly a dwelling place (Gen. 30: 25) or a city/village (Gen. 12: 6).

Preposition, Noun common both singular absolute

LXX: τόπον τόπῳ τόπου τόποσ ''

LXX Usage Statistics

H4725:

τόπον 144× (35.0%)

τόπῳ 91× (20.5%)

τόπου 72× (16.5%)

τόποσ 39× (10.1%)

'' 11× (2.7%)

αὐτῆσ 10× (1.7%)

τόπων 7× (1.6%)

---% 6× (1.0%)

--- 3× (0.9%)

τόπουσ 3× (0.7%)

קדש קָדשׁ

holy one

STRONGS

Strong's Lexicon

קדוש

qâdôwsh

Definition

sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary

Root

or קדש; from H6942 (קדש);

Exhaustive

or קדש; from קדש; sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary; holy (One), saint.

Source: Strong's Exhaustive Concordance — H6918

Fürst

Fürst Lexicon

קָדוֹשׁ

adjective • Strongs / High • Page 1257

Holy, sacred (in a religious sense). Used of God, priests, angels, Nazarites, and sacred/consecrated places (sanctuary).

קָדוֹשׁ

adjective • Strongs / High • Page 1257

Clean, physically and morally, i.e. fresh, unstained, unsoiled, from avoiding unclean meats, debauchery, incest, and idolatry.

Gesenius

Gesenius Lexicon

קָדוֹשׁ

verb • Root קדש • Page 578

and קָדֹשׁ. holy; spoken of Jehovah, also of men and places. Derived from קָדַשׁ.

Adjective adjective both singular absolute

LXX: ἅγιοσ ἅγιον ἅγιοι ἁγίων ἁγίῳ

LXX Usage Statistics

H6918:

ἅγιοσ 37× (27.8%)

ἅγιον 16× (11.4%)

ἅγιοι 11× (8.6%)

ἁγίων 8× (5.8%)

ἁγίῳ 8× (6.4%)

ἁγίου 7× (4.9%)

ἅγιόσ 6× (4.7%)

'' 5× (3.4%)

ἁγίοισ 5× (3.1%)

ἁγία 4× (3.2%)

כי כִּ֡י

for

STRONGS

Strong's Lexicon

כי

kîy

Definition

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

Root

a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;

Exhaustive

a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed; and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet.

Source: Strong's Exhaustive Concordance — H3588

Fürst

Fürst Lexicon

כִּי

masculine noun • Root כוה • Strongs / High • Page 690

A prick, mark, stigma; a brand.

כִּי

relative conjunction • Root כי • Strongs / High • Page 690

A pronominal root used as a relative conjunction. 1. usually a relative particle, that, quod, to denote the relation of the preceding to the following clause, such as in indirect and direct speech.

כִּי

particle / conjunction • Strongs / High • Page 691

A versatile particle with several primary meanings. 1. As a conjunction, it can introduce an exclamation, a question, or an emphatic confirmation, and is sometimes translated as 'that'. 2. As a relative particle of time, it means 'when', 'if', 'since', 'as', 'as often as'. 3. As a causal particle, it means 'because' or 'for'. 4. As a particle of consequence, it can mean 'so' or 'then'.

כִּי

conjunction • Strongs / High • Page 692

A relative conjunction with a wide range of meanings depending on context. Causal: 'for', 'because'. Adversative: 'but', 'nay but', 'nay for', 'no', 'but yes', 'but indeed', 'but yet'. Comparative: 'but now'. Concessive: 'although'. Consequential: 'for which reason'.

Gesenius

Gesenius Lexicon

כִּי

m. subst. • Root כוה • Page 314

I. a mark burnt in, a brand, stigma. Is. 3: 24.

כִּי

primitive particle • Page 314

II. Probably a relative pronoun, i. q. אֲשֶׁר (Gen. 4:25). Used as a conj.: 1. that (Gen. 1:4). 2. for, because (Gen. 3:14). 3. if (Ex. 3:21). 4. when (Hos. 11:1). 5. yet, although (Ps. 116:10). 6. but (Gen. 45:8). 7. yea rather (Ps. 44:23). 8. often used at the beginning of a proposition (Zech. 3:8). 9. at the beginning of the apodosis (Gen. 22:17).

Particle

LXX: ὅτι γὰρ ἐὰν διότι ---

LXX Usage Statistics

H3588a:

ὅτι 2030× (53.1%)

γὰρ 394× (10.3%)

ἐὰν 276× (7.0%)

διότι 259× (6.8%)

--- 158× (4.1%)

ἀλλ' 114× (2.9%)

'' 76× (1.7%)

ὅταν 55× (1.4%)

καὶ 49× (1.3%)

γάρ 44× (1.2%)

קדש קֹדֶשׁ

holy one

STRONGS

Strong's Lexicon

קדש

qôdesh

Definition

a sacred place or thing; rarely abstract, sanctity

Root

from H6942 (קדש);

Exhaustive

from קדש; a sacred place or thing; rarely abstract, sanctity; consecrated (thing), dedicated (thing), hallowed (thing), holiness, ([idiom] most) holy ([idiom] day, portion, thing), saint, sanctuary.

Source: Strong's Exhaustive Concordance — H6944

Fürst

Fürst Lexicon

קֹדֶשׁ

noun masculine • Root קדש • Strongs / High • Page 1262

Sanctuary, seat of worship, like Heychal (temple).

קֹדֶשׁ

noun masculine • Root קדש • Strongs / High • Page 1263

1. Purity, by ablution; sinlessness; hence holiness. Dedicated to God, godly. 2. Holiness, as the highest attribute of God. 3. A consecrated or holy thing, sacred gifts. 4. The sanctuary; holy things (frankincense, sacred vessels, the altar, sacrifices, holy places).

Gesenius

Gesenius Lexicon

קָדַשׁ and קָדֹשׁ

verb • Page 580

1. to be sacred or holy, Ex. 29: 37. 2. to be consecrated, to fall to the sanctuary. Deut. 22: 9. Niph. to be sanctified. Ex. 29: 43. 3. to show one's self holy or glorious.

קֹדֶשׁ

noun masculine • Root קדש • Page 581

1. Holiness (Ps. 89:36); often used as a genitive for 'holy' (e.g., שֵׁם קָדְשִׁי 'my holy name'). 2. A holy place or sanctuary, especially of the tabernacle or temple (Ex. 28:43, 1 K. 8:8). 3. What is holy or sacred (Lev. 12:4, Jer. 2:3). 4. Something consecrated or a sacred thing.

קֹדֶשׁ

noun masculine • Page 582

1. what is very holy, spoken e.g. of the altar and sacred utensils, Ex. 29: 37; of the sacred gifts, Lev. 21: 22. 2. the holy of holies in the temple, otherwise called דְּבִיר, Ex. 26: 33.

Noun common both singular construct

LXX: ἅγιον ἁγίων ἅγια ἁγίου ἁγίῳ

LXX Usage Statistics

H6944:

ἅγιον 86× (18.1%)

ἁγίων 85× (17.8%)

ἅγια 63× (13.3%)

ἁγίου 50× (10.4%)

ἁγίῳ 42× (8.4%)

ἁγία 23× (5.5%)

ἅγιόν 22× (4.8%)

ἁγίασμα 10× (2.3%)

ἁγίοισ 7× (1.3%)

ἅγιοι 6× (1.4%)

קדשים קָדָשִׁים

holy ones

STRONGS

Strong's Lexicon

קדש

qôdesh

Definition

a sacred place or thing; rarely abstract, sanctity

Root

from H6942 (קדש);

Exhaustive

from קדש; a sacred place or thing; rarely abstract, sanctity; consecrated (thing), dedicated (thing), hallowed (thing), holiness, ([idiom] most) holy ([idiom] day, portion, thing), saint, sanctuary.

Source: Strong's Exhaustive Concordance — H6944

Fürst

Fürst Lexicon

קֹדֶשׁ

noun masculine • Root קדש • Strongs / High • Page 1262

Sanctuary, seat of worship, like Heychal (temple).

קֹדֶשׁ

noun masculine • Root קדש • Strongs / High • Page 1263

1. Purity, by ablution; sinlessness; hence holiness. Dedicated to God, godly. 2. Holiness, as the highest attribute of God. 3. A consecrated or holy thing, sacred gifts. 4. The sanctuary; holy things (frankincense, sacred vessels, the altar, sacrifices, holy places).

Gesenius

Gesenius Lexicon

קָדַשׁ and קָדֹשׁ

verb • Page 580

1. to be sacred or holy, Ex. 29: 37. 2. to be consecrated, to fall to the sanctuary. Deut. 22: 9. Niph. to be sanctified. Ex. 29: 43. 3. to show one's self holy or glorious.

קֹדֶשׁ

noun masculine • Root קדש • Page 581

1. Holiness (Ps. 89:36); often used as a genitive for 'holy' (e.g., שֵׁם קָדְשִׁי 'my holy name'). 2. A holy place or sanctuary, especially of the tabernacle or temple (Ex. 28:43, 1 K. 8:8). 3. What is holy or sacred (Lev. 12:4, Jer. 2:3). 4. Something consecrated or a sacred thing.

קֹדֶשׁ

noun masculine • Page 582

1. what is very holy, spoken e.g. of the altar and sacred utensils, Ex. 29: 37; of the sacred gifts, Lev. 21: 22. 2. the holy of holies in the temple, otherwise called דְּבִיר, Ex. 26: 33.

Noun common masculine plural absolute

LXX: ἅγιον ἁγίων ἅγια ἁγίου ἁγίῳ

LXX Usage Statistics

H6944:

ἅγιον 86× (18.1%)

ἁγίων 85× (17.8%)

ἅγια 63× (13.3%)

ἁγίου 50× (10.4%)

ἁγίῳ 42× (8.4%)

ἁγία 23× (5.5%)

ἅγιόν 22× (4.8%)

ἁγίασμα 10× (2.3%)

ἁγίοισ 7× (1.3%)

ἅγιοι 6× (1.4%)

הוא הוּא

Himself

STRONGS

Strong's Lexicon

הוא

hûwʼ

Definition

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

Root

of which the feminine (beyond the Pentateuch) is היא; a primitive word, the third person pronoun singular;

Exhaustive

of which the feminine (beyond the Pentateuch) is היא; 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.

Source: Strong's Exhaustive Concordance — H1931

Fürst

Fürst Lexicon

הוּא

personal pronoun • Root הו • Strongs / High • Page 392

Personal pronoun, 3rd person singular masculine: he, it. It can also be used for emphasis (he himself), as a demonstrative (this, that), to indicate self, or to strengthen other pronouns (I myself, thou thyself).

הוּא

pronoun • Strongs / High • Page 393

Personal pronoun, 3rd person singular masculine: he, it. Can also mean 'the same', 'himself'. It is also used as a designation for God, and can include the verb 'to be'.

הוּא

aramaic personal pronoun (aramaic) • Strongs / High • Page 393

Aramaic personal pronoun of the 3rd person, he.

Gesenius

Gesenius Lexicon

הוּא

chald. • Page 178

idem. behold, as for as simply. So in Syr. Dan. 2:43.

הוּא

pronoun • Page 182

1. he, and as a neuter it. In the Pentateuch, used for both genders. 2. self, same, selfsame. Is. 7:14, Ps. 44:5. 3. serves as the substantive verb 'to be' (copula). Is. 43:25. Also used as 'thou (art) the same' in 2 Sam. 7:28.

הוּא

chald. pron. • Page 182

idem (the same). Dan. 2:21.

הוּא

chald. • Page 182

see הֲוָה.

הוּא

unknown • Page 217

see הָוָה.

Pronoun personal third person masculine singular

LXX: αὐτὸσ ἐστιν ἐκείνῃ οὗτοσ ---

LXX Usage Statistics

H1931:

αὐτὸσ 321× (16.5%)

ἐστιν 260× (13.7%)

ἐκείνῃ 197× (10.6%)

οὗτοσ 160× (8.4%)

--- 103× (5.6%)

ἐκείνῳ 67× (3.6%)

ἐστίν 54× (2.9%)

ἐστὶν 54× (2.7%)

'' 50× (2.3%)

τοῦτο 42× (2.2%)

לו לוֹ

to himself

STRONGS

Strong's Lexicon

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ו

Definition

him, personal pronoun - verb/prep. 3rd person masculine singular

Root

Exhaustive

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Source: Strong's Exhaustive Concordance — H9033

Gesenius

Gesenius Lexicon

וְ

prefix • Root היה • Page 195

A prefix, as in וַיִּקְתֹּל (he killed). Usually called Vav conversivum futuri. It is most probably a contraction of the old form הָוָה or הָוֵי i. q. הָיָה.

וְ

conj. and prefix • Page 194

Vav copulativum. Signifies a nail, peg, hook. Used as: 1. merely connective (and, also); 2. adversative (but, yet - Gen. 17:21); 3. illative (since, wherefore - Gen. 26:27, Ruth 1:21); 4. causal (for - Gen. 20:3, Is. 39:1); 5. to express result/consequence (that - Num. 23:19).

Preposition -For/Into Art, Suffix pronominal third person masculine singular

מאשי מֵאִשֵּׁי

None

STRONGS

Strong's Lexicon

מ

mi / min

Definition

from

Root

Abbreviated from H4480

Exhaustive

(mem) — from / out of

Core value: emergence, separation, derivation
מ does not merely indicate origin in time (“after”). It marks boundary-crossing:
- source,
- differentiation,
- contrast,
- extraction.
Aonically, מ indicates transition between states.
not “after X” but “out from within X.”
This is why מ can signal both cause and contrast: both involve standing on the far side of a boundary.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אשה

ʼishshâh

Definition

properly, a burnt-offering; but occasionally of any sacrifice

Root

the same as H800 (אשה), but used in a liturgical sense;

Exhaustive

the same as אשה, but used in a liturgical sense; properly, a burnt-offering; but occasionally of any sacrifice; (offering, sacrifice), (made) by fire.

Source: Strong's Exhaustive Concordance — H801

Fürst

Fürst Lexicon

אִשֶּׁה

noun masculine • Root אש • Lemma_Lookup • Page 197

Sacrificial fire, altar-flame, a burning; specifically a sacrifice.

אִשָּׁה

noun feminine • Root אנש • Lemma_Lookup • Page 197

Woman, wife, female; also applied to animals (female) and metaphorically to things with weak or feminine characteristics.

אֶשָּׁה

noun feminine • Lemma_Lookup • Page 197

Fire.

אָשָׁה

verb • Root אשה • Lemma_Lookup • Page 197

(Not used) To be firm, close, to be firmly fitted together; to support.

בָּאְשָׁה

noun feminine • Root באש • Lemma_Lookup • Page 217

a stink-weed, bad or poisonous weed.

לְאִשָּׁה

prepositional phrase • Lemma_Lookup • Page 757

Into a woman; as in 'Lord God built the rib into a woman'.

נָשָׂא אִשָּׁה

verb • Root נשא • Lemma_Lookup • Page 992

To lead home a wife, to marry.

Gesenius

Gesenius Lexicon

אִשֶּׁה

m. const. אִשֵּׁה / plur. const. אִשֵּׁי • Root אש • Page 75

Firing, something on fire, an offering. A generic word including every species of offering. Lev. 24:7, 9; Ex 29:18, 25, 41; Lev. 1:9, 13, 17, etc. Plur. אִשֵּׁי יְהוָה Lev. 2:3, 10.

אִשָּׁה

noun feminine • Root אנוש איש • Page 75

1. woman—Applied as a designation of sex, even in animals, Gen. 7:2. 2. wife, hence אֵשֶׁת אָב 'father’s wife' (stepmother), Lev. 18:8. Often with genitives denoting quality (e.g., lovely woman, Prov. 11:16). 3. with אָחוֹת or רְעוּת for 'the one... the other.' 4. some one. 5. every one. Ex. 3:22.

אֵשָׁה

noun feminine • Root אש • Page 75

i. q. (equivalent to) אֵשׁ 'fire'. This is the best explanation of the Kethib in Jer. 6:29.

Prep-M, Noun common masculine plural construct

LXX:

LXX Usage Statistics

H0801:

No stats available

יהוה יְהוָה

He Is

STRONGS

Strong's Lexicon

יהוה

Yᵉhôvâh

Definition

Jehovah, Jewish national name of God

Root

from H1961 (היה); (the) self-Existent or Eternal;

Exhaustive

from היה; (the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord. Compare יה, יהוה.

Source: Strong's Exhaustive Concordance — H3068

Fürst

Fürst Lexicon

יְהֹוָה

noun masculine • Root יהה • Strongs / High • Page 590

A pre-Mosaic old Semitic name of the supreme God, which was specially revealed for the older אֵל at the establishment of the Mosaic religion, as an abstract of all divine greatness and holiness.

Gesenius

Gesenius Lexicon

יְהֹוָה

proper name • Page 275

The proper name of the deity among the ancient Hebrews. Interpreted as 'the eternal, unchangeable, true' or 'he who is as he shall be.' The text discusses various ancient pronunciations (IAΩ, IABE, IETΩ) and its derivation from the future of הָיָה.

Noun proper name

LXX: κύριοσ κυρίου κυρίῳ κύριον κύριε

LXX Usage Statistics

H3068:

κύριοσ 2605× (41.8%)

κυρίου 1742× (27.8%)

κυρίῳ 598× (8.8%)

κύριον 473× (7.1%)

κύριε 336× (5.4%)

--- 129× (2.1%)

'' 95× (1.3%)

θεὸσ 76× (1.0%)

θεοῦ 69× (0.9%)

θεῷ 28× (0.4%)

חק חָק־

bosom

STRONGS

Strong's Lexicon

חק

chôq

Definition

an enactment; hence, an appointment (of time, space, quantity, labor or usage)

Root

from H2710 (חקק);

Exhaustive

from חקק; an enactment; hence, an appointment (of time, space, quantity, labor or usage); appointed, bound, commandment, convenient, custom, decree(-d), due, law, measure, [idiom] necessary, ordinance(-nary), portion, set time, statute, task.

Source: Strong's Exhaustive Concordance — H2706

Fürst

Fürst Lexicon

חֹק

noun masculine • Root חקק • Strongs / High • Page 521

m. 1. A thing firmly established or determined; a statute, custom, usage, law. 2. What is determined, meted out, allotted; an inheritance, due, income. 3. A bound, limit, boundary. 4. Bosom, interior.

חֹק

noun masculine • Strongs / High • Page 522

right, law; also refers to the proper name חָק.

Gesenius

Gesenius Lexicon

חֹק

noun masculine • Root חקק • Page 244

something fixed or appointed, as food (Ezek. 16:27; 45:14). Especially 1. an appointed labour, a task (Ex. 5:14; Prov. 31:15). 2. a bound, goal (Job 26:10; Prov. 8:29).

חֹק

noun masculine • Page 245

Entry continued from previous page. 3. a definite time (Job 14:13, Mic. 7:11). 4. law, custom, usage; applied to laws of nature (Job 28:26), laws of God (Deut. 4:5, 8, 14). Plur. חֻקִּים. Includes 'a declaration of Jehovah, an oracle' (Ps. 2:7).

Noun common both singular construct

LXX: δικαιώματα προστάγματα δικαιώματά νόμιμον πρόσταγμα

LXX Usage Statistics

H2706:

δικαιώματα 24× (17.3%)

προστάγματα 17× (12.6%)

δικαιώματά 16× (11.8%)

νόμιμον 14× (12.0%)

πρόσταγμα 12× (9.3%)

δικαιώμασίν 5× (3.1%)

νόμιμά 4× (3.1%)

'' 4× (3.0%)

δικαιωμάτων 3× (2.1%)

προστάγματά 3× (1.8%)

עולםס עוֹלָם׃ס

eternal one

STRONGS

Strong's Lexicon

עולם

ʻôwlâm

Definition

properly, concealed, i.e. the vanishing point; generally, time out of mind (past or future), i.e. (practically) eternity; frequentatively, adverbial (especially with prepositional prefix) always

Root

or עלם; from H5956 (עלם);

Exhaustive

or עלם; from עלם; properly, concealed, i.e. the vanishing point; generally, time out of mind (past or future), i.e. (practically) eternity; frequentatively, adverbial (especially with prepositional prefix) always; alway(-s), ancient (time), any more, continuance, eternal, (for, (n-)) ever(-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world ([phrase] without end). Compare נצח, עד.

Source: Strong's Exhaustive Concordance — H5769

Fürst

Fürst Lexicon

עוֹלָם

noun • Strongs / High • Page 1065

1. For ever, to denote continuance. 2. Duration without end (eternity). 3. A time future conditioned by context (duration of life, time onward, continual joy, definite duration). 4. Eternity, applied to God (without beginning and end). 5. Rhetorical hyperbole (wishing for long life). The plural (עוֹלָמִים) means earlier (old) times, remote future, or continuance. Also refers to 'the world' or 'worldly-mindedness'.

Gesenius

Gesenius Lexicon

עוֹלָם

noun masculine • Page 496

1. Eternity; sometimes used for a long period (Deut. 15: 17) or strictly as immortal like God (Gen. 3: 22). Refers to time to come (Gen. 9: 16) or time past (Deut. 32: 7). 2. In Chald. and Talmud, the world. Ecc. 3: 11.

Noun common both singular absolute

LXX: αἰῶνα αἰῶνοσ αἰώνιον αἰώνιοσ ἀπ'

LXX Usage Statistics

H5769:

αἰῶνα 196× (36.2%)

αἰῶνοσ 90× (20.9%)

αἰώνιον 67× (17.3%)

αἰώνιοσ 9× (2.3%)

ἀπ' 6× (1.4%)

'' 6× (1.3%)

pεἰσ 6× (1.6%)

αἰῶνοσ 5× (1.1%)

αἰώνια 5× (1.2%)

αἰώνιοι 5× (1.3%)

RBT Translation:

No verse found

RBT Paraphrase:
No verse found

Julia Smith Literal 1876 Translation:
And it was to Aaron and to his sons, and they shall eat it in the holy place: for it is holy of holies to him from the sacrifices of Jehovah a law forever.

LITV Translation:
And it shall belong to Aaron and to his sons, and they shall eat it in the sanctuary, for it is most holy to him, from the fire offerings of Jehovah, a never ending statute.

Brenton Septuagint Translation:
And they shall be for Aaron and his sons, and they shall eat them in the holy place: for this is their most holy portion of the offerings made to the Lord, a perpetual statute.