Biblical Hebrew Forum

["Bryant J. Williams III" <bjwvmw AT com-pair.net>]

Dear Isaac,

Below is the information for XLL and for QD$ found in TWOT and BDB. Also when
looking at the bibliographies you will find that the authors also used TDOT.

Rev. Bryant J. Williams III

TWOT, Volume 1, pp. 288-289, "XALAL,"

660 חָלַל (ḥālal) I, wound (fatally), bore through, pierce. Survives in Arabic
ḥalla “pierce through.” Occurs ninety-six times, including derivatives.
Derivatives
660a חָלָל (ḥālāl) slain, fatally wounded.
660b חַלָּה (ḥallâ) cake (if pierced).
660c חַלּוֹן (ḥallôn) window (if taken as a piercing or hollow in the wall).
660d חָלִיל (ḥālı̂l) flute, pipe.
660e חָלַל (ḥālal) play the pipe. Denominative verb.
660f מְחִלָּה (mĕḥillâ) hole. Occurs only in Isa 2:19 (parallel to cave in
rocks).
The verb itself is used only eight times and mainly in poetry. It usually 
means
a fatal wounding of persons, as does the adjective ḥālāl. Twice it refers to 
the
fleeing serpent, parallel to the Lord’s action in smiting Rahab to death (Isa
51:9; Job 26:13; though in the latter passage KJV assumes ḥālal “create”).
In the messianic passage Isa 53:5, “wounded” (KJV marg. “tormented”; jb 
“pierced
through”) follows the divine smiting (v. 4). The Poel form used (mĕḥôlāl) is
similar to that in Isa 51:9; cf. “pierced by the sword” (Pual, Ezk 32:26). The
quotation in Jn 19:12 (“they shall look on him whom they have pierced”) is 
from
Zech 12:10 but this v. uses another verb (dāqar) “pierced through fatally”
(usually in retribution). In Jer 51:4 and Lam 4:9 dāqar is used as a synonym 
of
ḥālal.
There is no need to read Ps 77:11 as “my sickness” (ḥălōtı̂) instead of “my
wounding” (ḥalōtı̂), an idea already expressed in Ps 109:22 (RSV here
 “stricken,” but the context is of death). Proverbs 26:10 is to be read with 
RSV
“an archer who wounds everyone” rather than the hypothetical KJV “the great
(God) who formed (created) all things.”
חָלָל (ḥālāl). Slain, fatally wounded. The rendering “pierced” rests on its
probable derivation from ḥālal I. This adjective is used eighty-seven times,
one-fourth of which are qualified with “by the sword.” That the action was 
fatal
is confirmed by the context and circumstantial evidence in most instances. It
included the act of wounding and the resultant groans. The wounds were 
inflicted
usually in war, but also in persecution (Ps 69:26 [H 27]) or hunger (Lam 4:9),
and ended in death. For this reason KJV sometimes equivocates (marg.) between
“wounded” and “slain” (e.g. I Chr 10:1). (In Lev 21:7, 14 the fem. hălālâ 
refers
to a woman who had been violated.)
[Harris, R. Laird ;  Harris, Robert Laird ;  Archer, Gleason Leonard ;   
Waltke,
Bruce K.: Theological Wordbook of the Old Testament. electronic ed. Chicago :
Moody Press, 1999, c1980, S. 288]

 Below is from BDB:

†I. חָלַל S2490 TWOT660, 660e, 661 GK2725, 2726, 2727 vb. bore, pierce (Arabic
خَلَّ (ḫalla) perforate, pierce through, transfix, Ethiopic ኅለት (ḫəllat)
(hollow) reed; Aramaic חֲלַל hollow out, חֲלִילָא pipe; ܚܠܻܝܠܴܐ (ḥlilo) adj.
hollow, ܚܠܳܠܴܐ (ḥlolo) cave, ܚܶܠܬܳܐ (ḥelto) sheath, etc.; NH in deriv. חָלָל 
n.
hollow, adj. slain, חָלִיל pipe);—Qal Pf. לִבִּי חָלַל בְּקִרְבִּי my heart is
pierced (wounded) within me ψ 109:22 (? lit. one has pierced my heart; or read
Pu. חֻלַּל?); Inf. cstr. חַלּוֹתִי הִיא ψ 77:11 it is my piercing, my wound my
woe; Hu. Pe Bi Che read חֲלוֹתִי my sickness). Pi. Pt. pl. (Baer) בְּיַד
מְחַללֶי֑ךָ Ez 28:9 in the hand of the ones wounding thee (Sm Co read
מְחוֹלְלֶ֑ךָ). Pu. Pt. מְחֻלֲלֵי הֶרֶב pierced by the sword Ez 32:26. Po˓el. 
Pf.
3 fs. חֹלֲלָה יָדוֹ נָחָשׁ בָּרִחַ Jb 26:13 his hand pierced the fleeing
serpent; רַב־מְחוֹלֵל כֹּל Pr 26:10 an archer piercing all (v. חול) Pt. f.
מְחוֹלֶלֶת תַּנִּין Is 51:9 who pierced the dragon. Po˓al. Pt. מְחֹלָל
מִפְּשָׁעֵינוּ Is 53:5 pierced, wounded because of our transgressions (of the
servant of י׳, || מְדֻכָּא מֵעֲוֹנֹתֵינוּ).

i. חָלָל S2491 TWOT660a, 661b GK2728, 272990 n.m. pierced, ח׳ abs. Dt. 21:1 + 
25
times; cstr. חֲלַל Nu 19:16; pl. חֲלָלִים Nu 23:24 + 28 times; cstr. חַלְלֵי 
Is
22:2 + 21 times; sf. חֲלָלֶיךָ ψ 69:27, etc. + 11 times sfs.;—   1. pierced,
fatally wounded ψ 69:27 Je 51:52 Ez 26:15; 30:24 La 2:12 Jb 24:12.   2. slain 
Nu
19:18; 31:8, 19 (P), etc.; sg. coll. 2 S 23:8, 18 = 1 Ch 11:11, 20 Ez 6:7;
30:11, etc., but usually pl. Gn 34:27 1 S 17:52 (RV wounded) Je 51:49, etc.;
†חַלְלֵי חֶרֶב Is 22:2 Je 14:18 Ez 31:17, 18; 32:20, 21, 25, 28, 29, 30, 31, 
32
Zp 2:12 La 4:9; חַלְלֵי רעב La 4:9; חַלְלֵי יהוה Is 66:16 Je 25:33.

†חַלָּה S2471 TWOT660b GK2705 n.f. a kind of cake (prob. as perforated, v. Di 
Lv
2:4)—ח׳ abs. Nu 15:20 Lv 24:5; cstr. חַלַּת Ex 29:23 + 4 times; pl. חַלּוֹת Lv
2:4 + 2 times; חַלֹּת Ex 29:2 + 3 times—used in offerings:   1. at the sacrif.
of David on removal of ark, given to each person as part of peace-offering 2 S
6:19.   2. elsewhere only P (H Lv 24:5(×2)): a. of the 12 cakes of the table 
of
the holy place, made of סלת Lv 24:5(×2). b. made of ראשׁית ערסת as an offering
of first-fruits Nu 15:20. c. of לחם שׁמן, to be burnt with the עוֹלָה Ex 
29:23 =
Lv 8:26. d. of מַצָּה burnt on the altar with c Lv 8:26, but usually to be 
eaten
by participants in the several forms of peace-offering Nu 6:19, and as such
mingled with oil Ex 29:2 Lv 2:4 7:12(×2) Nu 6:15. e. ח׳ לחם חמץ to be used by
the offerer in connexion with the unleavened cakes of d Lv 7:13.

†חַלּוֹן S2474 TWOT660c GK2707 n.m. Jos 2:18 and f. Ez 40:16 window, abs.
הַחַלּוֹן Gn 26:8 + 12 times; cstr. חַלּוֹן Gn 8:6 Pr 7:6; sf. חַלּוֹנָו֯ Ez
40:22; mpl. חַלּוֹנִים Ez 40:25 + 3 times; cstr. חַלּוֹנֵי 1 K 6:4; sf.
חַלּוֹנָי֑ Je 22:14 (defective pl. Ges§ 87 (1)c, dual Ew§ 177 a, but read יו
סָפוֹן—ָ Mich Hi Gf Or Gie); חַלּוֹנֵינוּ Je 9:20; f. חַלּוֹנוֹת Ez 40:16 + 4
times; חַלֹּנוֹת Ct 2:9 + 3 times; window פָּתַח ח׳ open the window Gn 8:6 
(P) 2
K 13:17; עלה בח׳ Je 9:20; בעד הח׳ through the window Gn 26:8 Jos 2:15 (J) Ju
5:28 1 S 19:12 2 S 6:16 = 1 Ch 15:29, 2 K 9:30 Jo 2:9; latticed windows 1 K 
6:4
Ez 40:16; 41:16, 26; בּח׳ Jos 2:18, 21 (J) Pr 7:6 Zp 2:14; אֶל־הח׳ 2 K 9:32;
מִן־הח׳ Ct 2:9; windows of palace, קָרַע לוֹ חַלּוֹנָי(ו) Je 22:14 cutteth him
out his windows; of the gates of Ezek.’s temple Ez 40:16, 22, 25(×2), 29, 33,
36, of the temple itself Ez 41:16(×2).

†חָלִיל S2485, 2486 TWOT660d, 661c GK2720, 2721 n.m. flute, pipe, ח׳ 1 S 10:5 
Is
5:12; 30:29; pl. חֲלִלִים 1 K 1:40 Je 48:36(×2).

†ii. [חָלַל S2490 TWOT660, 660e, 661 GK2725, 2726, 2727] vb.denom. play the
pipe, pipe—Qal Pt. pl. וְשָׁרִים כְּחֹלֲלִים ψ 87:7 as well the singers as the
pipe-players, cf. AV; < RV Pe De Che Bae al. Pô˓lel Pt. from i. חוּל dancers.
Pi. Pt. וְהָעָם מְחַלְּלִים בַּחֲלִלִים 1 K 1:40 and the people piped with 
pipes
(cf. Assyrian ḫâlalu, according to Dl in ZimBP 117).

†[מְחִלָּה S4247 TWOT660f GK4704] n.f. hole, מְחִלּוֹת עָפָר holes of the dust
Is 2:19 (|| מְעָרוֹת צֻרִים cause of the rocks).
[Brown, Francis ;  Driver, Samuel Rolles ;   Briggs, Charles Augustus: 
Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA 
:
Logos Research Systems, 2000, S. 319]

Regarding QD$ see the following taken from TWOT, Volume 2, pp. 786-789.

"1990 קָדַשׁ (qādaš) be hallowed, holy, sanctified; to consecrate, sanctify,
prepare, dedicate. Denominative verb.
Parent Noun
1990a קֹדֶשׁ (qōdeš) apartness, holiness, sacredness.
1990b קָדוֹשׁ (qādôš) holy, Holy One, saint.
1990c קָדֵשׁ (qādēš) male temple prostitute (Deut 23:18; II Kgs 23:7).
1990d קֶדֶשׁ (qedeš) Kedesh.
1990e קָדֵשׁ (qādēš) Kadesh.
1990f מִקְדָּשׁ (miqdāš) holy place, sanctuary.
The verb qādaš in the Qal connotes the state of that which belongs to the 
sphere
of the sacred. Thus it is distinct from the common or profane. In the Piel and
Hiphil it connotes the act by which the distinction is effected. It is a
denominative verb.
The suggestion that the root qdš is derived from an original biliteral qd
 (“cut”) is attractive but tenuous in view of the uncertainties surrounding 
the
transmission of biliteral roots to the triliteral form. The meaning “to
 separate” is favored by many scholars, but the fact that qdš rarely, if ever,
occurs in a secular sense makes any positive conclusion in this regard 
difficult
because of the limited evidence on which to base philological comparison.
The word occurs in several dialects of Akkadian with the basic meanings “to be
clean, pure, consecrated.” In the Canaanite texts from Ugarit, the basic 
meaning
of the word group is “holy,” and it is always used in a cultic sense.
A definitive use of the term occurs in Num 16:38 [H 17:3]. The censers of the
Korahites were regarded as holy because they had been devoted to the Lord. 
They
were thus regarded as having entered the sphere of the sacred by virtue of
cultic ritual (v. 17 [H 16:18]) and were accorded a special place in the
sanctuary. The devotion of the censers seems to have created a condition of
inviolable holiness that could not allow for their being treated in a common
way. It seems best to see the root qdš as serving to delineate the sphere of 
the
“holy.”
In the Qal the verb qādaš is used most frequently to describe the state of
consecration effected by Levitical ritual. In Ex 29:21, 37; 30:29 certain
articles used in the Levitical service were consecrated to God and were thus
recognized as belonging to the realm of the sacred. Transmission of the state 
of
holiness to anything that touched a person or object so consecrated (Ex 29:37;
30:29; Lev 6:18 [H 11], 27 [H 20]) does not necessarily imply that a
transferable divine energy exists in the “holy.” Rather, it seems that the
person or object entered the state of holiness in the sense of becoming 
subject
to cultic restrictions, as were other holy persons or objects, in order to 
avoid
diffusion of the sacred and the profane (cf. the state of holiness of the
priesthood [Lev 21:1–8] and the strictures applied to a garment accidentally
sprinkled with the blood of the sin offering [Lev 6:27, [H 20]).
In the Piel the word is used most frequently of the act of consecration. In Ex
19:23 the consecration of Mt. Sinai by establishing boundaries around it 
served
to keep out all that might have profaned God’s holy presence.
The ethical connotations of the concepts of holiness find their basis in the
proscriptions against diffusing the realms of the sacred and the profane (Lev
22:32).
In the Niphal the verb qādaš may connote the concept “to prove one’s 
holiness.”
God proves his holiness by judging sin (Lev 10:3; cf. 1–2; Num 20:13; Ezk 
28:2).
His holiness is also demonstrated in his adherence to his promises (Ezk 20:41;
28:25; 39:27).
קֹדֶשׁ (qōdeš). Apartness, holiness, sacredness, hallowed, hotly (ASV, RSV,
similar). The noun qōdeš connotes the concept of “holiness,” i.e. the 
essential
nature of that which belongs to the sphere of the sacred and which is thus
distinct from the common or profane. This distinction is evident in Lev 10:10
and Ezk 22:26 where qōdeš occurs as the antithesis of ḥôl (“profane,” 
“common”).
There is some truth in the idea of R. Otto (see bibliography) that the word
“holy” refers to the mysterium tremendum. It speaks of God with a measure of
awe. It can be used almost as a synonym of deity. “His holy name” is the name 
of
God. The inner room of God’s dwelling is called the Holy of Holies—the most 
holy
place.
But the biblical viewpoint would refer the holiness of God not only to the
mystery of his power, but also to his character as totally good and entirely
without evil. Holy objects therefore are those with no cultic pollution which 
is
symbolic of moral pollution. They are not merely dedicated, but dedicated to
what is good and kept from what is evil. The separation of men from what 
defiles
ceremonially is but typical of the holiness that is spiritual and ethical. “Be
ye holy for I am holy” is quoted from the ot (I Pet 1:16; Lev 19:1; 20:7, 
etc.)
and the so-called holiness code is heavily ethical. “Man was made in the image
of God and capable of reflecting the Divine likeness. And as God reveals 
himself
as ethically holy, he calls men to a holiness resembling his own” (ISBE,
“Holiness”).
A basic element of Israelite religion was the maintenance of an inviolable
distinction between the spheres of the sacred and the common or profane (Num
18:32). That which was inherently holy or designated so by divine decree or
cultic rite was not to be treated as common. The sabbath was holy, and the
restrictions connected with that day served to maintain its distinctive nature
and to guard against its being treated as common (Ex 16:23–26; Isa 58:13, 14).
Special restrictions were placed on the priests to guard against profanation 
of
its holy status (Lev 21:6ff.). Sexual intercourse was not considered inmoral 
in
the ot but it did effect a state of Leviti-cal defilement (Lev 15:18) which
prohibited contact with that which was holy (I Sam 21:4). The same principle
applied to the peace offering (Lev 19:5–8), the holy oil (Ex 30:32–33), and 
holy
incense (Ex 30:37).
That which was dedicated to God was conceived of as entering the sphere of the
“holy.” This included the various elements of Levitical worship called “holy
things” in Lev 5:15–16, the produce of the land (Lev 19:24), personal property
(Lev 27:28), and spoils obtained in military action (Josh 6:19). The 
sacrifices
that were to be eaten only by the priests were denominated “holy” by virtue of
their absolute dedication to the sphere of the sacred as represented by the
priesthood (Lev 19:8).
While the realm of the holy was conceptually distinct from the world with its
imperfections, it could nevertheless operate within the world as long as its
integrity was strictly maintained. The maintenance of the integrity of the
 “holy” was a function of the Israelite cultus. The holy God came to man in
redeeming love within the context of regulations and proscriptions that were
designed to maintain the purity of holiness that characterized God’s essential
nature. Even before the establishment of the Levitical system, this principle
was recognized (see Ex 3:5).
The cultus also effected the holiness of those who participated in it. This 
was
essential to the concept of redemption for, by definition, holiness is 
separate
from all that is sinful and profane. God, therefore, calls man to holiness
because he himself is holy (qādôš) (Lev 19:2; cf. I Pet 1:15).
Because of his holiness, God is above the weaknesses and imperfections of
mortals and thus can accomplish the deliverance of his people (Ex 15:11–12).
Only those who are holy will dwell in God’s holy hill (Ps 15:1ff.). Because 
God
is holy by nature and separate from moral imperfection, he can be trusted to 
be
faithful to his promises (Ps 33:21).
Inherent within the redemptive work of God is the promise of the ultimate
manifestation of God’s holiness in the glorification of his people and the
deliverance of the creation from the imperfections resulting from the edenic
curse (Rom 8:18–23).
קָדוֹשׁ (qādôš). Holy, Holy one, saint (ASV, Rsv similar). The adjective qādôš
(holy) denominates that which is intrinsically sacred or which has been 
admitted
to the sphere of the sacred by divine rite or cultic act. It connotes that 
which
is distinct from the common or profane.
God is intrinsically holy and he calls his people to be holy, providing for 
them
the standard of obedience whereby that holiness may be maintained (Lev 
19:2ff.).
Because God is holy, he is free from the moral imperfections and frailties
common to man (Hos 11:9) and can be counted on to be faithful to his promises
(Ps 22:3–5). This aspect of God’s character forms the basis of Habakkuk’s hope
that his people would not perish (Hab 1:12).
The title “The Holy One of Israel” is applied to God numerous times in the ot,
but is especially frequent in the prophecy of Isaiah (in all parts). It serves
to place the sins of Isaiah’s society in stark contrast to God’s moral
perfection (Isa 30:11) and expresses God’s absolute separation from evil (Isa
17:7).
The inviolability of the spheres of the sacred and the profane forms the 
ground
for the ethical aspects of the concept of holiness. Because God is holy, the
Israelites could not serve him when they persisted in their idolatrous 
practices
(Josh 24:19ff.). They were to be separate from all that was unholy (Lev
11:44-45; Deut 14:21). Stipulations were imposed on them that they might not
engage in practices common to other peoples (Lev 19:2; 20:7; Num 15:40). Their
call to holiness was based on the fact that they had become God’s possession 
by
virtue of his separating them from the nations (Lev 20:26; Deut 7:6; 14:2;
26:19).
It is unthinkable that a holy God could condone sin; such a concept would
involve a diffusion of the sacred and profane, thus destroying the nature of
holiness. The call to be holy was accompanied by the imposition of certain
restrictions that served to ensure the continuing holiness of those who 
believed
(Lev 11:44–45; 19:2ff.; Deut 14:2, 21; Num 15:40).
Various aspects of the cultus were denominated holy by virtue of their being
conceived of as belonging to the realm of the sacred and were not to be 
treated
as common. This included portions of the sacrifices (Lev 6:16; 7:6), the 
temple
and its aspects (Ps 65:4 [H 5]; Lev 6:16, etc), and the priests (Lev 21:6, 8)
and Levites (II Chr 35:3).
The presence of God within the world delineated a sphere that was holy, for 
God’
s holiness cannot be diffused by the common (Deut 23:14).
That which is “holy” is not only distinct from the profane but in opposition 
to
it as well. God, therefore, hates and punishes sin (Josh 24:19; Isa 5:16, 24).
In the light of God’s holiness, Isaiah saw himself and his people as sinners
(Isa 6:3; cf. v. 5).
קָדֵשׁ (qādēš). Temple prostitute, male or female. The adjective qādēš, like 
the
name Kadesh, means “holy,” but holy to what? The female functionaries in the
pagan shrines were called qĕdēšâ, temple prostitutes, because that is what 
they
were. The name is a sad commentary on the licentiousness of Canaanite worship.
The masculine form is used similarly for the male counterpart (Deut 23:17 [H
18]). In Gen 38:21–22 the usage may be extended to refer to prostitution in
general.

מִקְדָּשׁ (miqdāš). Holy place, sanctuary, chapel, hallowed part. (ASV and RSV
similar except that RSV translates “holy things” in Num 10:21, Ezk 44:8; 
“sacred
area” in Ezk 43:21 and “temple” in Dan 11:31.
The noun miqdāš is used most frequently in the ot as the designation of the
tabernacle and the temple. It is frequently translated “sanctuary,” in these
cases. In keeping with the basic meaning of the word group that it represents
(qdš), miqdāš denotes that which has been devoted to the sphere of the sacred.
When it refers to the sanctuary, it connotes the physical area devoted to the
worship of God. This area was sacred because it was the place where God 
dwelled
among the people (Ex 25:8) and its sanctity was not to be profaned (Lev 12:4;
19:30; 20:3; 21:12, 23).
The word also designated sanctuaries that were devoted to false worship (Lev
26:31; Isa 16:12; Ezk 21:7; Amos 7:9).
The word is used for the articles of the tabernacle that were devoted to the
Levitical worship (Num 10:21). The portions of the sacrifices that were
particularly holy were called miqdāš (Num 18:29). The word miqdāš may refer to
the abode of God in Ps 68:35 [H 36], but some commentators seethis as the 
temple
in Jerusalem. Metaphorically the word is used to refer to a place of refuge 
(Isa
8:14; Ezk 11:16).

Bibliography: Wood, A. S., “Holiness,” in ZPEB, III, 173–83; Girdlestone, R. 
B.,
SOT, pp. 175–78. Jones, O. R., “The Concept of Holiness,” in TDNT, V, pp.
489–93. Lambert, J. C., “Holiness,” in ISBE. Muilenberg, J., “Holiness,” in 
IDB.
Otto, Rudolph, The Idea of the Holy, London: Oxford, 1926. Snaith, Norman, The
Distinctive Ideas of the Old Testament, London: Epworth, 1953. Walker, Norman,
“The Origin of the Thrice Holy,” NTS 5 (1958, 1959). THAT, 11, pp. 589–608.
T.E.M.
[Harris, R. Laird ;  Harris, Robert Laird ;  Archer, Gleason Leonard ;   
Waltke,
Bruce K.: Theological Wordbook of the Old Testament. electronic ed. Chicago :
Moody Press, 1999, c1980, S. 786]

QD$ from BDB"

 (√ of foll.; poss. orig. idea of separation, withdrawal (BaudStudien, ii 
NöLCB
Mar. 22, 1879, 361 RSSem. i. 140; 2nd ed. 150); NH = BH; Ph. קדש holy, מקדש
sanctuary; Assyrian ḳadâšu ii. i, cleanse (MeissnSuppl. 84), also ḳadištu,
hierodule consecrated to Ištar (cf. AJerem Izdubar 59 f.); Arabic قُدْسٌ
(qudsun) n.pr.mont. (Nöl.c. RSProph. v., N. 9); in Arabic otherwise under 
infl.
of Heb., so Ethiopic; cf. T קדשׁ in der. spec. and deriv., Syriac ܩܰܕܶܫ 
(qadeš)
consecrate, etc.; Palm. קדש id.; Aramaic קְדָשָׁא, ܩܕܳܫܳܐ (qdošo) (ear- or
nose-) ring, (orig. holy thing, Nöl.c.);—on whole subj. v. Baud Nö RS (reff.
above), also HPSPresb. Rev. 1881, 588 ff.; diff. from חרם v. GFM Ju. p. 36).

קֹ֫דֶשׁ S6944 TWOT1990a GK7731469 n.m. apartness, sacredness (opp. חֹל Lv 
10:10
+ 4 times Ez);—abs. ק׳ Ex 3:5 +; קוֹדֶשׁ Dn 11:30; cstr. קֹדֶשׁ Ex 30:36 +; 
sf.
קָדְשִׁי Lv 20:3 +, etc.; pl. קָֽדָשִׁים Ex 29:37 +, הַקֳּדָשִׁים 26:33 +; 
cstr.
קָדְשֵׁי Lv 22:15 +; sf. קָֽדָשַׁי Ez 22:8 + 3 times, קֳדָשֶׁיךָ †Dt 12:26,
קֳדָשָׁיו Nu 5:10 2 K 12:19, קָֽדָשָׁיו †2 Ch 15:18, etc.;—   1. apartness,
sacredness, holiness, of God: a. of divine activity, syn. majesty, בַּקֹּדֶשׁ
(of victory), Ex 15:11 (song) ψ 68:18; 77:14; זְרוֹעַ ק׳ holy arm Is 52:10 ψ
98:1. b. to attest his word as inviolable נשׁבע בק׳ Am 4:2 ψ 89:36; cf. 
דִּבְרֵי
ק׳ Je 23:9, דְּבַר ק׳ ψ 105:42. c. of his name as sacred, inviolable, separate
from all defilement, etc.: שֵׁם קָדְשִׁי Lv 20:3; 22:2, 32 (P), Am 2:7 1 Ch
16:10, 35; 29:16 + 9 times Ez, 5 times ψψ; זֵכֶר ק׳ ψ 30:5 = 97:12; and so d.
רוּחַ קָדְשׁוֹ his holy Spirit Is 63:10, 11, cf. ψ 51:13.   2. of places set
apart as sacred by God’s presence: †a. heavenly abode; מעון ק׳ Dt 26:15 Je 
25:30
Zc 2:17 2 Ch 30:27 ψ 68:6; הֵיכַל ק׳ Mi 1:2 Hb 2:20 Jon 2:5, 8 ψ 11:4; מְרוֹם 
ק׳
ψ 102:20; זְבֻל ק׳ Is 63:15; שְׁמֵי ק׳ ψ 20:7 כסּא ק׳ 47:9; בְּקָדְשׁוֹ 150:1.
†b. on earth: אַדְמַת ק׳ Ex 3:5 (E), cf. Jos 5:15 (JE) 2 Ch 8:11; הַר קם אלהים
Ez 28:14 (cf. p. 249 b). c. (only P and Ch) the tabernacle and its courts Ex
40:9 Nu 3:28 +; tabernacle by itself Ex 38:24 Lv 10:4 +; court Lv 10:17, 18 +
(so קדשׁ הקדשׁים †Nu 18:10); the outer room (specific designation; הַקּ׳) Ex
26:33; 28:29 +; inner room Lv 4:6; 16:2 +, but specif. design. קדשׁ הקדשׁים Ex
26:33, 34 1 Ch 6:34; שֶׁקֶל הק׳ shekel of the sanctuary Ex 30:13 + 24 times P.
d. the temple and its precincts 2 Ch 29:7 Dn 8:13 +; שָׂרֵי ק׳ Is 43:28 1 Ch
24:5; דבּר בְּקָדְשׁוֹ ψ 60:8 = 108:8 (oracle; al. by his holiness, as נשׁבעתי
בקדשׁי 89:36), temple by itself 2 Ch 29:5; †בית (ה)ק׳ Is 64:10 1 Ch 29:3;
†הֵיכַל קדשׁך ψ 5:8 = 138:2, 79:1; הַקּ׳ outer room 1 K 8:10 = 2 Ch 5:11; 
courts
of priests Ez 42:14; 44:27(×2); †חצרות קדשׁי Is 62:9; inner room Ez 41:21, 23,
specif. †דְּבִיר קדשׁך ψ 28:2; †קדשׁ הקדשׁים 1 K 6:16; 7:50; 8:6 2 Ch 3:8, 10;
4:22; 5:7 Ez 41:4; †לִשְׁכוֹת הַקּ׳ Ez 42:13; 44:19; 46:19 (v. לִשְׁכָּה 1 c).
†e. Jerus. and its hills: מקום קדשׁו Ezr 9:8, עיר הק׳ Is 48:2; 52:1 Ne 11:1, 
18,
ע׳ קדשׁך Dn 9:24, הר (ה)ק׳ Is 11:9 + 6 times Is 2:3, Je 31:23 Ez 20:40 Jo 2:1;
4:17 Ob 16 Zp 3:11 Zc 8:3 Dn 9:16, 20; 11:45 + 6 times ψψ; גְּבוּל ק׳ ψ 78:54,
הַרֲרֵי ק׳ 87:1 prob. also 110:3, ק׳ of city and suburbs in Mess. future Je
31:40 Jo 4:17. Cf. f. (ה)קדשׁ of Zion Ob 17 ψ 20:3; 24:3; 63:3; 68:25, ק׳ 
קדשׁים
Ez 43:12; נְוֵה ק׳ Ex 15:13 of Zion (or Shiloh). g. of holy land Zp 3:4, אדמת
הק׳ Zc 2:16, עָרֵי קדשׁך Is 64:9; future portion of priests ק׳ Ez 45:1(×2) + 
11
times Ez; קדשׁ קדשׁים Ez 45:3; 48:12; of Levites קדשׁ Ez 48:14.   3. things
consecrated at sacred places: a. furniture of tabern. †קדשׁ (ה)קדשׁים Ex 
30:10,
29 Nu 4:4, 19; altar of burnt-offering Ex 29:37; 40:10 Dn 9:24; ארון הק׳ 2 Ch
35:3. b. sacrifices of animals Nu 18:17 Ez 36:38 2 Ch 29:33; sacrificial food 
Lv
21:22 Nu 5:9 +; †קדשׁ (ה)קדשׁים Lv 2:3, 10; 6:10, 18, 22; 7:1, 6; 10:12, 17;
14:13 Nu 18:9(×2) (all P), Ez 42:13(×2) 2 Ch 31:14 Ezr 2:63 = Ne 7:65; tithe 
was
קדשׁ Lv 27:30 +, also first loaves of new harvest Lv 23:20; fruit of trees of
4th year Lv 19:24. c. any consecrated thing: || vows Dt 12:26 Pr 20:25 +, 
house
Lv 27:14, field Lv 27:21, 23; treasures consecrated to treasury of tabern. or
temple Jos 6:19 (E) 1 K 7:51 +, consecrated things in gen. Ex 28:38 (P), Ez
20:40; 22:8 +; these may be †קדשׁ (ה)קדשׁים Ez 44:13, so חֵרֶם Lv 27:28. d.
anointing oil of priest Ex 30:25(×2) + 5 times (P), ψ 89:21; incense Ex 30:35,
37, ק׳ קדשׁים v 36; shew-bread 1 S 21:5, קדשׁ (ה)ק׳ Lv 24:9 (P); foretold of
common articles, ק׳ לי׳ Zc 14:20, 21. On ק׳ הקדשׁים v. also Di Ex 26:33 Lv 
21:22
WeComp 160 f. Dr Dn 9:24.   4. persons sacred by connex. with sacred places: 
a.
priests Lv 21:6 2 Ch 23:6; 31:18 Ezr 8:28, garments of priesthood Ex 28:2, 4 
+ 7
times Ex, Lv 16:4, 32 Ez 42:14, specif. of h. priest כתנת ק׳ Lv 16:4, נֵזֶר 
הק׳
Ex 29:6; 39:30 Lv 8:9; inscription on head piece קדשׁ ליהוה Ex 28:36; 39:30. 
b.
of Israel, קדשׁ לי׳ Je 2:3, היתה לקדשׁו ψ 114:2, עם (ה)קדשׁ Is 62:12 Dn 12:7, 
עם
קדשׁך Is 63:18; (ה)קדשׁ זֶרַע Is 6:13 Ezr 9:2; אַנְשֵׁי קדשׁ Ex 22:30 (R), and
so spoil for their use Is 23:18; holy adornment הַדְרַת ק׳ 1 Ch 16:29 2 Ch 
20:21
ψ 29:2; 96:9; הַדְרֵי ק׳ ψ 110:3 (but read הַרְרֵי see 2 e; הָדָר 1); covt.
between God and his people ברית ק׳ Dn 11:28, 30(×2).   5. times consecrated to
worship: שׁבת Ex 16:23; 31:14, 15; 35:2 (P) Ne 9:14; of שׁבת also יום ק׳ Is
58:13; disting. from שׁבת Ne 10:32; יובל Lv 25:12 (P); assembly called at 
stated
times for worship מקרא(י) ק׳ Ex 12:16(×2) + 17 times Lv 23 Nu 28 (all P). †   
6.
of things and persons ceremonially cleansed, and so separated as sacred; 
things
1 S 21:6; flesh Je 11:15 Mal 2:11; priests cleanse thus, 1 Ch 23:13, 28; בין
(ה)קדשׁ לחל Ez 22:26; 42:20; 44:23; בין הק׳ ובין החל Lv 10:10; דֶּרֶךְ הק׳ Is
35:8 way of the clean; שְׂאוּ יְדֵכֶם ק׳ ψ 134:2; לְבֵיתְךָ נֵאֲוָה־קּ׳ ψ
93:5.—Note: מֵרִבְבֹת קֹדֶשׁ Dt 33:2 is lit. from myriads of sacredness, 
sacred
myriads; but || suggests n.pr.loc., G σὺν μυριάσιν Καδής, < מִמְּרִבַת קָדֵשׁ
from Meribah Kadesh Di Buhl Steuern.; or (מִן om.) to M. Kadesh WeProl. 364; 
3rd
ed. 359; Hist. 344; v. קָדֵשׁ and Dr Dt.

†קָדוֹשׁ S6918 TWOT1990b GK7705 adj. sacred, holy;—abs. ק׳ Ex 19:6 +; קָדשׁ Ex
29:31 +; cstr. קְדוֹשׁ Is 1:4 +; קְדשׁ Is 49:7 + 2 times; sf. קְדשִׁי Hb 1:12;
קְדוֹשׁוֹ Is 10:17; 49:7 קְדוֹשְׁכֶם Is 43:15; pl. קְדוֹשִׁים Ho 12:1 + 2 
times,
קְדשִׁים Lv 11:44 + 16 times; sf. קְדשָׁיו Dt 33:3 ψ 34:10, קְדשָׁו֯ Jb 15:15
+;—   1. of God, as separate, apart, and so sacred, holy: a. exalted on
theophanic throne Is 6:3(×3), ψ 22:4; heavenly throne Is 57:15; in victory 
5:16
1 S 2:2 ψ 99:3 (|| נוֹרָא), v 5, 9; ק׳ וְנוֹרָא שְׁמוֹ 111:9. b. separate from
human infirmity, impurity, and sin: Jos 24:19 (E), 1 S 6:20 Hb 1:12; כי קדושׁ
אני Lv 11:44, 45; 19:2; 20:26; 21:8 (H); קדושׁ בְּקִרְבְּךָ Ho 11:9; ק׳ 
בישׂראל
Ez 39:7. c. קְדוֹשׁ יִשְׂרָאֵל = divine name (originating from trisagion, Is
6:3) Is 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; Is 2
41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14
elsewhere only 2 K 19:22 = Is 37:23, Je 50:29; 51:5 ψ 71:22; 78:41; 89:19; ק׳
יעקב Is 29:23, קְדוֹשׁוֹ 10:17; 49:7, קְדוֹשְׁכֶם 43:15; קָדוֹשׁ 40:25 Hb 3:3 
Jb
6:10, pl. intens. קד(ו)שׁים Ho 12:1 Pr 9:10; 30:3.   2. a. of place, sacred,
holy, chambers of priests Ez 42:13, camp of Isr. Dt 23:15, + מָרוֹם of heaven 
Is
57:15 (but of י׳ Du Ry, and [reading בְּק׳ as holy ב essent.] Klo Che Marti); 
in
foll. (often defect.) pointing dub., read prob. קֹדֶשׁ 2: מק(ו)ם ק׳ of the 
court
of tabernacle, Ex 29:31 Lv 6:9, 19, 20; 7:6; 10:13; 16:24; 24:9 (P), of
Jerusalem Ec 8:10; ק׳ מִשְׁכְּנֵי עליון ψ 46:5; ק׳ הֵיכָלֶ֑ךָ 65:5. b. 
persons:
priests Lv 21:7, 8 Nu 16:5, 7 (P), Aaron ψ 106:16, Levites 2 Ch 35:3, prophet 
2
K 4:9, Nazirite Nu 6:5, 8 (P), Isr. גּוֹי ק׳ Ex 19:6 (E), עם ק׳ Dt 7:6; 14:2,
21; 26:19; 28:9; כָּל־הָעֵדָה Nu 16:3 (P); remnant in Jerus. Is 4:3; קדשׁים
sacred Lv 11:44, 45; 19:2; 20:7, 26; 21:6 Nu 15:40; קדשׁים sacred ones, saints
Dt 33:3 (song), ψ 16:3; 34:10 Dn 8:24. c. angels, ψ 89:6, 8 Jb 5:1; 15:15 Zc
14:5 Dn 8:13(×2). d. מים קדשׁים Nu 5:17 holy water. e. time הַיּוֹם ק׳ (לי׳) 
Ne
8:9, 10, 11; קְדוֹשׁ י׳ Is 58:13, of Sabbath.—(Cf. Biblical Aramaic קַדִּישׁ).

†קָדַשׁ S6942 TWOT1990 GK7727 vb. denom. be set apart, consecrated (Gerber238
ff.);—Qal Pf. 3 ms. ק׳ Ex 29:21; sf. קְדַשְׁתִּיךָ Is 65:5; 3 mpl. קָדֵ֑שׁוּ 
Nu
17:2; Impf. 3 ms. יִקְדַּשׁ 1 S 21:6; יִקְדָּ֑שׁ Ex 29:37 +, etc.;—   1. be 
set
apart, consecrated, hallowed, of shew-bread 1 S 21:6 (dub. passage, but cf.
especially RSSem. i. 436; 2nd ed. 455 [also DrSm. 293], who proposes 
יְקֻדַּשׁ);
Aaron and his sons by blood Ex 29:21 (P); other persons Is 65:5 (Di; but Pi. 
Gei
RSSem. i, 431; 2nd ed. 451 Che Du Buhl).   2. be hallowed, by contact with
sacred things, and so tabooed from profane use, or forfeited to sancfuary Ex
29:37; 30:29 Lv 6:11, 20; Nu 17:2, 3 (P), Hg 2:12.   3. consecrated, tobooed
(supr.) Dt 22:9 (law against mixtures). Niph. Pf. 3 ms. נִקְדַּשׁ Is 5:16 Ex
29:43, etc.; Impf. 3 ms. וַיִּקָּדֵשׁ Nu 20:13; 1 s. אֶקָּדֵשׁ Lv 10:3; Inf.
cstr. sf. הִקָּֽדְשִׁי Ez 36:23; 38:16;—   1. shew oneself sacred, majestic: 
c.
בְּ pers., + לְעֵינֵי Ez 20:41; 28:25; 36:23; 38:16; 39:27; c. בְּ Is 5:16 Ez
28:22, cf. Nu 20:13 (P).   2. be honoured or treated as sacred || נכבד Lv 10:3
(P); opp. חלּל שׁם Lv 22:32 (P).   3. be consecrated, dedicated, by כבוד י׳ Ex
29:43 (P). Pi. Pf. 3 ms. קִדַּשׁ Nu 6:11 1 K 8:64, etc.; Impf. 3 ms. יְקַדֵּשׁ
Gn 2:3 +, etc.; Imv. ms. קַדֵּשׁ Jos 7:13; קַדֶּשׁ־ Ex 13:2, etc.; Inf. cstr.
קַדֵּשׁ Ex 29:1 +, etc.; Pt. מְקַדֵּשׁ Ex 37:28; sf. מְקַדִּשְׁכֶם Ex 31:13 +,
etc.;—   1. set apart as sacred, consecrate, dedicate: a. places: Sinai Ex 
19:23
(J), altar, etc., Ex 29:36, 37; 30:29 (P), tabern., etc. Ex 40:9, 10, 11 Lv
8:10, 11, 15 Nu 7:1(×2) (P); tent of meeting Ex 29:44 (P); place of sacrifice 
1
K 8:64 = 2 Ch 7:7; gate Ne 3:1(×2);—Ez 7:24 v. מִקְדָּשׁ infr. b. 
wave-offering
Ex 29:27 (P). c. persons: priests Ex 28:3, 41; 29:1, 33, 44; 30:30; 40:13 Lv
8:12, 30; firstborn Ex 13:2 (P); keepers of ark 1 S 7:1. †d. 7th day (by God) 
Gn
2:3 Ex 20:11 (P).   2. observe as holy, keep sacred: feasts, Sabbath Ex 20:8 =
Dt 5:12 (Decal.), Je 17:22, 24, 27 Ez 20:20; 44:24 Ne 13:22; fast Jo 1:14; 
2:15;
year of Jubilee Lv 25:10 (P); so עצרה לבעל 2 K 10:20.   3. honour as sacred,
hallow: a. God Dt 32:51, his name Ez 36:23. b. priest Lv 21:8 (H).   4.
consecrate by purification: a. places, house of י׳ 2 Ch 29:5, 17(×2), altar
מִטֻּמְאֹה, Lv 16:19. b. people העם Jos 7:13 (J), Ez 44:19; 46:20; by washing 
Ex
19:10, 14 (E); קהל for fast Jo 2:16; Nazirite Nu 6:11 (P), sons of Job Jb 1:5;
family for sacrif. 1 S 16:5. c. war, or warriors, from custom of opening
campaign by sacrifice, (עַל) ק׳ מִלְחָמָה Je 6:4 Jo 4:9 Mi 3:5; Je 22:7; 
51:27,
28. d. of God, keeping his people pure and sacred: אני יהוה מְקַדֵּשׁ Ex 31:13
Lv 20:8; 21:8, 15, 23; 22:9, 16, 32 (H), Ez 20:12; 37:28. Pu. Pt. מְקֻדָּשׁ Ez
48:11, etc.;—consecrated, dedicated: priests 2 Ch 26:18 Ez 48:11 (read pl.),
things 2 Ch 31:6, feasts Ezr 3:5, warriors Is 13:3. Hiph. Pf. 3 ms. הִקְדִּישׁ
Zp 1:7 +, etc.; Impf. יַקְדִּישׁ Lv 27:16 + 4 times, יַקְדִּשׁ Lv 27:14, etc.;
Imv. sf. הַקְדִּשֵׁם Je 12:3; Inf. abs. הַקְדֵּשׁ Ju 17:3; cstr. הַקְדִּישׁ 2 
Ch
2:3 +, etc.; Pt. מַקְדִּישׁ Lv 27:15 +, etc.   1. set apart, devote, 
consecrate:
a. places, temple 2 Ch 2:3, city Jos 20:7 (P). b. things Ex 28:38 Lv 22:2, 3 
(P)
2 K 12:19 1 Ch 23:13; 26:26, 27, 28(×2) Ne 12:47 (×2); money Ju 17:3(×2); 
spoil
2 S 8:11(×2) = 1 Ch 18:11; field Lv 27:16, 17, 18, 19, 22 (H); house Lv 27:14,
15 (H); firstling Dt 15:19 (D) Lv 27:26 (H). c. of God: consecrate temple 1 K
9:3, 7 = 2 Ch 7:16, 20, 2 Ch 30:8; 36:14; prophet Je 1:5; firstborn Nu 3:18;
8:17 (P); devote wicked (as sheep) for sacrifice Je 12:3.   2. regard, or 
treat,
as sacred, hallow: God Is 8:13; 29:23(×2); + לְעֵינֵי pers. Nu 20:12; 27:14.
3. consecrate by purification: vessels 2 Ch 29:19; persons for passover 30:17;
guests for sacrif. feast Zp 1:7 (God subj.). Hithp. Pf. 1 s. הִתְקַדִּשְׁתִּי 
Ez
38:23, 2 mpl. (consec.) -דִּשְׁתֶּם Lv 11:44; 20:7, 3 pl. הִתְקַדָּ֑שׁוּ 2 Ch
5:11; 30:17, etc.; Impf. 3 ms. יִתְקַדְּשׁוּ 2 Ch 29:34 +; יִתְקַדָּ֑שׁוּ Ex
19:22; Imv. mpl. הִתְקַדְּשׁוּ Nu 11:18 +; הִתְקַדָּ֑שׁוּ Jos 3:5; Inf. cstr.
הִתְקַדֵּשׁ 2 Ch 29:34; הִתְקַדֶּשׁ־ Is 30:29; Pt. fs. מִתְקַדֶּשֶׁת 2 S 11:4;
pl. מִתְקַדְּשִׁים Is 66:17;—   1. keep oneself apart from unclean things Lv
11:44; 20:7 (P).   2. of God, cause himself to be hallowed, לְעֵינֵי גּוֹיִם 
Ez
38:23.   3. be observed as holy, of feast Is 30:29.   4. consecrate oneself by
purification, of priests and Levites Ex 19:22 (J), 1 Ch 15:12, 14; 2 Ch 5:11;
29:5, 15, 34(×2) 30:3, 15, 24; 31:18; 35:6; of people Nu 11:18 Jos 3:5; 7:13 
(J)
1 S 16:5 2 Ch 30:17 Is 66:17; woman 2 S 11:4 she having (just) purified 
herself
מִטֻּמְאָתָהּ RSK. 276 Dr HPS.

†i. קָדֵשׁ S6945, 6946, 6948 TWOT1990c, 1990e GK7728, 7729 n.m.
temple-prostitute (man) (cf. RSProph. ii, N. 19, and v. Assyrian sub √);—ק׳ Dt
23:18; coll. 1 K 14:24; 22:47; pl. קְדֵשִׁים 15:2 2 K 23:7 Jb 36:14; also f.
קְדֵשָׁה (woman) Dt 23:18; pl. קְדֵשׁוֹת Ho 4:14; = harlot, fs. Gn 38:21(×2), 
22
(J).

†קֶ֫דֶשׁ S6943 TWOT1990d GK7730 n.pr.loc. (sanctuary) Καδης:   1. in Galilee 
Jos
20:7; 21:32 (P), 1 Ch 6:61; Naphtali Jos 19:37 (P), ק׳ נַפְתָּלִי Ju 4:6; =
קֶדֶשׁ alone Jos 12:22 (D; with king); Ju 4:9, 10 + v 11 (where poss. 
different
place on sea of Galilee, v. GFM Ju 117:119), also 2 K 15:29; TelAm. Ḳidši;
Egyptian Ḳdšë WMMAs. u. Eur. 173, 217; mod. Kades, NW. of Lake Huleh; v. RobBR
iii. 366 ff. SurveyWP i. 226 ff. BuhlGeogr. 235 f..   2. Κεδες: city of refuge
in Issachar 1 Ch 6:57 = קִשְׁיוֹן Jos 21:28; poss. Tel Abu Kudies [SurveyWP i.
69], c. 2 miles SE. from Lejjun (Megiddo): cf. BuhlGeogr. 209.   3. Καδης: in 
S.
Judah; Jos 15:23 (P) ( = ii. קָדֵשׁ 1? if so, then Mass distinction from 
קֶדֶשׁ
in N. was here neglected).
[Brown, Francis ;  Driver, Samuel Rolles ;   Briggs, Charles Augustus: 
Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA 
:
Logos Research Systems, 2000, S. 871]

 S4720 TWOT1990f GK521974 n.m. Am 7:9 sacred place, sanctuart;—מ׳ Ex 25:8 +;
מִקְדָשׁ 15:17 (Ges§ 20 h Köii. 1, 471); cstr. מִקְדַּשׁ Lv 16:23 +; sf.
מִקְדָּשִׁי Lv 20:3 +, etc., מִקְדְּשׁוֹ Nu 18:29 (Köii 1, 97); pl. 
מִקְדָּשִׁים
Ez 21:7, cstr. מִקְדְּשֵׁי Je 51:51 + 2 times; sf. מִקְדָּשַׁי Lv 21:23;
מְקַדְשֵׁיהֶם Ez 7:24 (on anomalous pointing v. Ew§ 215 a Hi-Sm; but prob. Pi.
Pt. was in mind, Ges§ 9300 Anm.; < read מִקְדְּשֵׁיהֶם) etc.;—   1. old Isr.
sanctuaries: of י׳ at Schechem Jos 24:26 (E); prob. also Ex 15:17 (i.e. 
Shiloh);
pl. of sanct. to be destroyed by י׳ Lv 26:31 (H); מִקְדְּשֵׁי יִשׂ׳ in N. Isr.
Am 7:9; מִקְדַּשׁ־מֶלֶךְ v 13 (Bethel).   2. of the nations: Moab Is 16:12 pl.
of Tyre Ez 28:18 (Co Toy [not Berthol Krae] read קָדְשְׁךָ thy sanctity).   3.
tabernacle and its precincts Ex 25:8 (P) +; זִמקְדַּשׁ הַקֹּדֶשׁ Lv 16:33, pl.
21:23.   4. temple and precincts 1 Ch 22:19 Is 63:18 ψ 74:7 +; בֵּית 
מִקְדָּשָׁם
2 Ch 36:17, מקדשׁ הבית Ez 48:21, מְכוֹן מ׳ Dn 8:11; pl. of many sacred places 
in
and about the temple, מִקְדְּשֵׁי בית י׳ Je 51:51; מִקְדְּשֵׁי אֵל ψ 73:17.
Doubtful are: מִמִּקְדָּשֶׁיךָ ψ 68:36 (G ἐν τοῖς ὁσίοις αὐτοῦ; B de 
sanctuario;
SS מִקְדָּשֶׁ֑ךָ); מִקְדָּשִׁים Ez 21:7 (G Co Berthol Buhl מִקְדָּשָׁם; Toy 
Krae
מִקְדָּשֶׁיהָ; || יְרוּשָׁלַםִ); וּמִקְדָּשׁ לַמִּקְדָּשׁ Ez 45:4b (Co, after 
G,
מִפְקָד לְקָדְשָׁם [לְבָֽתֵּי]; Toy וּלְמִגְרָשִׁים [לְבָֽתִּים], cf. Krae
לְמִגְרָשׁ).   5. י׳ will become לְמ׳ for his people Ez 11:16 (BrMP 268), so
appar. Is 8:14 (but gloss Du CheHpt. Marti; Lag Sem. i. 16 מִקָּשׁ i. e. 2 [he
cp. Syriac ܢܩܰܫ (nqaš) strike]).   6. of י׳’s future sanct., מ׳ בתוכם לעולם Ez
37:26, 28.—(מִמֶּנּוּ) אֶת־מִקְדְּשׁוֹ (מִכָּל־חֶלְבּוֹ) Nu 18:29 even the
hallowed part thereof AV RV, but this not the meaning of מ׳; Ew§ 255 c assumes
מַקְדֵּשׁ in this sense; < read קָדְשׁוֹ (v. קֹדֶשׁ 3 d), םִ being dittogr.

[Brown, Francis ;  Driver, Samuel Rolles ;   Briggs, Charles Augustus: 
Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA 
:
Logos Research Systems, 2000, S. 874]
----- Original Message ----- 
From: "Isaac Fried" <if AT math.bu.edu>
To: "K Randolph" <kwrandolph AT gmail.com>
Cc: "b-hebrew Hebrew" <b-hebrew AT lists.ibiblio.org>
Sent: Saturday, September 08, 2007 5:47 PM
Subject: Re: [b-hebrew] resource material was chalal-perforate/pierce?


>
> Is XLH 'soft'? Where did you get this? Please explain. I am really,
> really interested in seeing a justification for this understanding.
> Your speculation that the ancient Hebrews manufactured flutes by
> boring long shafts in solid cylinders needs substantiating.
> XLL is 'include'. A XALIL, 'flute', is a XALUL---an outer skin or
> envelope in which a column of air is included---KALUL. To me XLL is,
> beyond a shadow of doubt, not 'pierce' or 'bore'.
> Your acknowledgment that QD$, 'holy, sacred', is a metaphor for
> something concrete is right. Yet I fail to see where you got for it
> the meaning of 'set apart'. Please explain.
> XLL may mean 'diluted, not pure, including inferior elements', and if
> so, I would agree to MXOLAL of Isaiah 53:5 as meaning 'sullied,
> devalued'.
> Finally, I understand that what you are saying in your opening
> statement is that you are using all these dictionaries because you
> speculate that the speculations of their authors have somehow a
> higher speculative merit than our own notoriously lame speculations.
>
> Isaac Fried, Boston University
>
> On Sep 8, 2007, at 12:11 AM, K Randolph wrote:
>
> > Isaac:
> >
> > Maybe we use all these dictionaries because they are more accurate
> > than our speculations.
> >
> > There are several words that have a chet preceding a lamedh, among
> > them XWL meaning to turn about vigorously, as in dancing, XYL to be
> > forceful, XLH to be soft (XLH the bread is probably connected with
> > softness, as in soft bread), XLL to pierce, bore a hole, as in making
> > a flute, XLL to make common, as in bringing into production, also used
> > to say that something is unimportant, even thought little of in
> > contrast to something that is set apart, special QD$ (I found this
> > interesting as the New Testament makes the exact same use of koinos
> > and hagios).
> >
> > That there are greatly differing meanings to similar sounding words
> > unpredictable as to their meanings is common in languages, and
> > Biblical Hebrew is no exception.
> >
> > Karl W. Randolph.
> >
> > On 9/7/07, Isaac Fried <if AT math.bu.edu> wrote:
> >> Bryant,
> >>
> >> It is not clear to me why we should use all these dictionaries, where
> >> we can use better, and to our greater advantage, our own brain.
> >> I looked up TWOT and saw that he suggests that XALAH [of the famous
> >> rhyme: I baked a little xalah, I baked it by myself, I put it in the
> >> oven, I put it on the shelf,...] is some kind of bagel or pretzel
> >> since its name implies that it is 'pierced'.
> >>
> >> Isaac Fried, Boston University
> >>
> >> On Sep 7, 2007, at 1:45 PM, Bryant J. Williams III wrote:
> >>
> >>> Dear Michael,
> >>>
> >>> Besides, BDB, I also use the following:
> >>>
> >>> 1)    William Holladay, *A Concise Hebrew and Aramaic Lexicon of
> >>> the Old
> >>> Testament,* Grand Rapids: William B. Eerdmans Publishing Company,
> >>> 1971.
> >>> Originally published by E.J. Brill, Leiden, Netherlands.
> >>>
> >>> 2)    R. Laird Harris, Editor; Gleason L. Archer, Bruce K. Waltke,
> >>> Associate
> >>> Editors, *Theological Wordbook of the Old Testament,* 2 Volumes,
> >>> Chicago: Moody
> >>> Press, 1980.
> >>>
> >>> In fact, regarding the issue of "chalal" versus "kalal," I would
> >>> refer to TWOT,
> >>> Vol. 1, page 288, "Halal."
> >>>
> >>> Rev. Bryant J. Williams III
> > _______________________________________________
> > b-hebrew mailing list
> > b-hebrew AT lists.ibiblio.org
> > http://lists.ibiblio.org/mailman/listinfo/b-hebrew
> >
>
> _______________________________________________
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