1 Samuel 1:21 — Word Study
WLCוַיַּ֛עַל הָאִ֥ישׁ אֶלְקָנָ֖ה וְכָל־ בֵּית֑וֹ לִזְבֹּ֧חַ לַֽיהוָ֛ה אֶת־ זֶ֥בַח הַיָּמִ֖ים וְאֶת־ נִדְרֽוֹ׃
BSAThen ElkanahʼElqânâh [the man, husband of Hannah] and allkôl [every member of] his housebayith [family, household] went upʻâlâh▸ [to ascend, to rise] to makezâbach the annualyôwm [yearly, regular] sacrificezebach [offering, atonement] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and [to fulfill]ʼêth [to complete, to keep] his vowneder [promise, oath]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֛עַל | and he went up | Verb, Qal, sequential imperfect third person masculine singular |
| הָאִ֥ישׁ | the man | Particle, noun common masculine singular absolute |
| אֶלְקָנָ֖ה | Elkanah | Noun proper masculine |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| בֵּית֑וֹ | household his | Noun common masculine singular construct, suffix |
| לִזְבֹּ֧חַ | to sacrifice | Preposition, verb qal infinitive construct common |
| לַֽיהוָ֛ה | to Yahweh | Preposition, noun proper |
| אֶת־ | the object marker | Particle |
| זֶ֥בַח | [the] sacrifice of | Noun common, masculine singular construct |
| הַיָּמִ֖ים | the days | Particle, noun common masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| נִדְרֽוֹ׃ | vow his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Elkanah and all his house went up to make the annual sacrifice to the LORD and to fulfill his vow, |
| KJV | And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. |
| ASV | And the man Elkanah, and all his house, went up to offer unto Jehovah the yearly sacrifice, and his vow. |
| YLT | And the man Elkanah goeth up, and all his house, to sacrifice to Jehovah the sacrifice of the days, and his vow. |
| WEB | The man Elkanah, and all his house, went up to offer to Yahweh the yearly sacrifice and his vow. |
| BBE | And the man Elkanah with all his family went up to make the year's offering to the Lord, and to give effect to his oath. |
Where they part company is in the rendering of נִדְרֽוֹ.
The sentence is structured around a main action with additional phrases detailing the purpose and recipient of the sacrifice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
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 — 1 Samuel 1:21
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 — The Annual Sacrifice at Shilohgenerated
1 Samuel 1:21 describes Elkanah's journey with his family to Shiloh to offer sacrifices to the LORD. This annual tradition reflects their commitment to worship and the fulfillment of vows made to God, which is a recurring theme in the Old Testament. The narrative emphasizes the importance of family and religious observance in Israelite culture, as seen in the context of Hannah's earlier prayer for a child and her promise to dedicate him to the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 1:3 | Year after year Elkanah would go up from his city to worship and sacrifice to the LORD of Hosts at Shiloh, where Eli’s two sons, Hophni and Phinehas, were priests to the LORD. |
| 2 | Genesis 18:19 | For I have chosen him, so that he will command his children and his household after him to keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised.” |
| 3 | Joshua 24:15 | But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!” |
| 4 | Psalm 101:2 | I will ponder the way that is blameless— when will You come to me? I will walk in my house with integrity of heart. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נִדְרֽוֹ, nid.Rogenerated
The Hebrew word נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God, often associated with a specific offering or commitment. It highlights the seriousness of promises made in a religious context, as seen in the life of Hannah and her dedication of Samuel.
This term is significant in the narrative, as it underscores the relationship between personal commitments and divine expectations. The parsing indicates it is a common masculine singular noun, emphasizing the individual nature of the vow made by Elkanah.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key elements of the verse, capturing Elkanah's action of going up to sacrifice and fulfill his vow.
Sentence Structuregenerated
The main verb יַּ֛עַל, he went up, governs the sentence, with several phrases detailing who went and what they did. The structure emphasizes Elkanah's action as central to the verse.
The sentence is built around the primary action of ascending to offer a sacrifice, with additional clauses providing context about the household and the nature of the sacrifice.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּ֛עַל as ἀνέβη, which means 'he ascended.' This choice reflects a direct correlation with the Hebrew meaning of going up, maintaining the sense of elevation in both physical and spiritual contexts.
The word נִדְרֽוֹ is rendered in the LXX but does not show a direct equivalent, indicating a focus on the act of fulfilling a vow without the same emphasis on the personal commitment found in the Hebrew.
In plain words — the whole versegenerated
1 Samuel 1:21 tells us that Elkanah and his family went to Shiloh to make their annual sacrifice to the LORD and to fulfill a promise he had made. This act of worship highlights the importance of keeping vows and participating in communal religious practices.
Frequently Asked Questionsgenerated
The annual sacrifice represents a time of worship and dedication to God, reflecting the faithfulness of the Israelites in fulfilling their spiritual obligations.
Elkanah's household signifies the collective nature of worship in Israelite culture, emphasizing family involvement in religious practices.
The vow made by Elkanah likely involves a promise to dedicate a portion of his life or resources to God, reflecting a commitment to faith and obedience.
This verse connects to Hannah's earlier prayer and promise to dedicate her son Samuel to the LORD, illustrating the fulfillment of her vow through Elkanah's actions.
Reflection Questionsgenerated
- How do I see the importance of fulfilling promises in my own life?
- In what ways can I participate in communal worship like Elkanah and his household?
- What commitments have I made to God, and how can I ensure I keep them?
- How does understanding the context of sacrifice enhance my appreciation of my faith?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of sacrifice and vows, illustrating the theological implications of Elkanah's actions.
40. But what is the solemn sacrifice of the victim, if not that offering of love of the holy Church, by which she is joined to her Creator in eternal contemplation? To this sacrifice Elkanah ascended when our Redeemer,Early Church Fathers on 1 Samuel 1 →
But the man Elkanah went up, etc. Let each one abound in his own understanding (Rom. XIV). The Lord and the Church of the perfect, which is his house and seat, ascended to offer to the Father who is in heaven the vows of their works,Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 1:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the man Elkanah, and all his house,.... All his family, excepting Hannah, and her son Samuel; or all the men of his house, as the Targum; for only the males were obliged to appear at the three
Read John Gill on 1 Samuel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. The man Elkanah ... went up to offer ... his vow.
Read Robert Jamieson on 1 Samuel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll his house, i.e. his wife Peninnah, and his children, which are ofttimes called a man’ s house in Scripture, Hannah only and her child excepted, as it here follows. The yearly sacrifice; that solemn sacrifice which was offered up once every year; probably the paschal lamb, which is oft called a sacrifice, as 34:25. And his vow; by which it appears, though it was not expressed before, that he heard and consented to her vow, which was necessary to make it obligatory, Numbers 30, and that he added a vow of his own, of some singular sacrifice to be offered, if God answered his prayers.
Read Matthew Poole on 1 Samuel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.Ver. 21. And his vow.] Made first by his wife, and afterwards owned and ratified by himself. And perhaps he vowed something now to God, though it be not said what, besides the child, to show his thankfulness.
Read John Trapp on 1 Samuel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) And his vow.—Elkanah too had vowed a vow unto the Lord, in case his wife Hannah should have a son. It has been remarked that vows are characteristic of that particular age of the Judges; for instance, we have detailed accounts of Samson and Jephthan’s vows, the oath in the Benjamite vow, &c.
Read Charles John Ellicott on 1 Samuel 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. The man Elkanah and all his house] He and the whole of his family, Hannah and her child excepted, who purposed not to go up to Shiloh till her son was old enough to be employed in the Divine service. And his vow] Probably he had also made some vow to the Lord on the occasion of his wife's prayer and vow; in which, from his love to her. he could not be less interested than herself.
Read AdamClarke on 1 Samuel 1 →CambridgeThe Cambridge Bible for Schools and Colleges21–28. Samuel’s infancy and dedication to Jehovah 21. his vow] This assumes that Elkanah as well as Hannah had made a vow. The Sept. reads “his vows and all the tithes of his land.” Cp. Deuteronomy 12:11.
Read Cambridge on 1 Samuel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSAMUEL’S TO THE LORD AT SHILOH, 1 Samuel 1:21-28. 21. And his vow — What this vow of Elkanah was we do not know, but it is generally supposed that, like Hannah’s, it had reference to the child Samuel.
Read Daniel Denison Whedon on 1 Samuel 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
Then Elkanah and all his house went up to make the annual sacrifice to the LORD and to fulfill his vow,
The man Elkanah, and all his house, went up to offer to Yahweh the yearly sacrifice and his vow.
Then Elkanah and all his house went up to make the annual sacrifice to the LORD and to fulfill his vow,
This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow,
Tyndale line
And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
And the man Elkanah, and all his house, went up to offer unto Jehovah the yearly sacrifice, and his vow.
And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
And the man Elkanah, and all his house, went up to offer to the LORD the yearly sacrifice, and his vow.
So the man Elkanah and all his house went vp to offer vnto the Lord the yeerely sacrifice, and his vowe:
Strictly literal
And Elkanah her husband, and all his house, went up to sacrifice to Jehovah the yearly sacrifice and his vow.
And the man Elkanah goeth up, and all his house, to sacrifice to Jehovah the sacrifice of the days, and his vow.
And the man Elkanah goes up, and all his house, to sacrifice to YHWH the sacrifice of the days, and his vow.
And the man Elkanah went up, with all his house, to offer unto the Lord the yearly sacrifice, and his vow.
Once again, Elkanah and all his house went up to offer to Yahweh the yearly sacrifice and pay his vow.
From the Latin
And Elcana her husband went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow.
Simplified
Elkanah and all his family went to make the yearly sacrifice to the Lord and to fulfill his vow.
And the man Elkanah with all his family went up to make the year's offering to the Lord, and to give effect to his oath.
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 and the Septuagint agree closely in this verse, with 10 of the 12 words matched. The differences in word order and phrasing in the Septuagint reflect its unique translation style but do not alter the fundamental meaning.
וַיַּ֛עַל הָאִ֥ישׁ אֶלְקָנָ֖ה וְכָל־ בֵּית֑וֹ לִזְבֹּ֧חַ לַֽיהוָ֛ה אֶת־ זֶ֥בַח הַיָּמִ֖ים וְאֶת־ נִדְרֽוֹ׃
10 of the 12 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 1 Samuel 1:21
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.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אֶלְקָנָה (Elqanah) means 'God has created' or 'God has taken possession.' It refers to several individuals in the Old Testament, including Samuel's father, a ruler during Ahaz's reign, and various Levites. The name is composed of elements meaning 'God' and 'to obtain.' It is first mentioned in Exodus 6:24.
אֶלְקָנָה n.pr.m. (God has created, or taken possession)
father of Samuel
son of Korah
a ruler in Jerusalem in the time of Ahaz
one of David’s warriors
several Levites
base
H511 אֶלְקָנָה (God has created, or taken possession) . father of Samuel
. son of Korah
. a ruler in Jerusalem in the time of Ahaz
. one of David’s warriors
. several Levites
511 'Elqanah el-kaw-naw'
from 410 and 7069; God has obtained; Elkanah, the name of
several Israelites:--Elkanah.
see HEBREW for 0410
see HEBREW for 07069
אֶלְקָנָה (el.qa.nah) — Elkanah.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.24;
son of: Korah (H7141I);
brother of: Assir (H0617) and Ebiasaph (H0043)
§ Elkanah = "God has possessed" or "God has created"
1) Samuel's father
2) a ruler in Jerusalem in the time of king Ahaz
3) one of David's mighty warriors
4) son of Korah
5) several Levites
אֶלְקָנָה (el.qa.nah) — Elkanah.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.1;
son of: Jeroham (H3395); married to Hannah (H2584) and Peninnah (H6444);
father of: Samuel (H8050)
§ Elkanah = "God has possessed" or "God has created"
1) Samuel's father
2) a ruler in Jerusalem in the time of king Ahaz
3) one of David's mighty warriors
4) son of Korah
5) several Levites
אֶלְקָנָה (el.qa.nah) — Elkanah.
N-proper — Noun proper masculineHNpm
el-ka'-na ('elqanah, "God has possessed"):
(1) An Ephraimite, the father of Samuel (1Sa 1:1-28; 2:11-20). Of his two wives, Hannah, the childless, was best beloved. At Shiloh she received through Eli the promise of a son. Elkanah, with Hannah, took the young Samuel to Shiloh when he was weaned, and left him with EIi as their offering to Yahweh. They were blessed with three other sons and two daughters.
Elkanah
God-created. (1.) The second son of Korah (Ex. 6:24), or, according to 1 Chr. 6:22, 23, more correctly his grandson.
(2.) Another Levite of the line of Heman the singer, although he does not seem to have performed any of the usual Levitical offices. He was father of Samuel the prophet (1 Chr. 6:27, 34). He was “an Ephrathite” (1 Sam. 1:1, 4, 8), but lived at Ramah, a man of wealth and high position. He had two wives, Hannah, who was the mother of Samuel, and Peninnah.
God the zealous; the zeal of God
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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 — ParticleHTo
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
HC/To — Conjunction · particleHC/To
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms