1 Samuel 13:9 — Word Study
WLCוַיֹּ֣אמֶר שָׁא֔וּל הַגִּ֣שׁוּ אֵלַ֔י הָעֹלָ֖ה וְהַשְּׁלָמִ֑ים וַיַּ֖עַל הָעֹלָֽה׃
BSASo [he]Shâʼûwl [Saul, the king of Israel] saidʼâmar▸ Bring menâgash the burnt offeringʻôlâh [a voluntary sacrifice, a step or stairs to the altar] and the peace offeringsshelem [a voluntary sacrifice to show thanks, an expression of gratitude] And he offered upʻâlâh▸ the burnt offeringʻôlâh [to ascend, to go up to God]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁא֔וּל | Saul | Noun proper masculine |
| הַגִּ֣שׁוּ | bring near | Verb, Hiphil, imperative second person masculine plural |
| אֵלַ֔י | to me | Preposition, suffix |
| הָעֹלָ֖ה | the burnt offering | Particle, noun common feminine singular absolute |
| וְהַשְּׁלָמִ֑ים | and the peace offerings | Conjunction, particle, noun common masculine plural absolute |
| וַיַּ֖עַל | and he offered up | Verb, Hiphil, sequential imperfect third person masculine singular |
| הָעֹלָֽה׃ | the burnt offering | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So he said, “Bring me the burnt offering and the peace offerings.” And he offered up the burnt offering. |
| KJV | And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. |
| ASV | And Saul said, Bring hither the burnt-offering to me, and the peace-offerings. And he offered the burnt-offering. |
| YLT | And Saul saith, 'Bring nigh unto me the burnt-offering, and the peace-offerings;' and he causeth the burnt-offering to ascend. |
| WEB | Saul said, “Bring the burnt offering to me here, and the peace offerings.” He offered the burnt offering. |
| BBE | Then Saul said, Come here and give me the burned offering and the peace-offerings. And he made a burned offering to the Lord. |
The translations agree on the key terms in this verse, particularly on עֹלָה as 'burnt offering'.
The sentence consists of a main clause followed by an imperative and concludes with the main action, demonstrating a clear sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁאוּל
verbאָמַר
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 13:9
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 — Saul's Unlawful Sacrificegenerated
1 Samuel 13:9 describes a critical moment when Saul, feeling the pressure of his troops deserting him, decides to offer sacrifices to God without waiting for the prophet Samuel. This act reflects his impatience and lack of faith in God's timing. The surrounding verses illustrate the tension between Saul's actions and the expectations set by God through Samuel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 13:12–13 | I thought, ‘Now the Philistines will descend upon me at Gilgal, and I have not sought the favor of the LORD.’ So I felt compelled to offer the burnt offering.” |
| 2 | 1 Samuel 14:18 | Then Saul said to Ahijah, “Bring the ark of God.” (For at that time it was with the Israelites.) |
| 3 | 1 Samuel 15:21–22 | The troops took sheep and cattle from the plunder, the best of the things devoted to destruction, in order to sacrifice them to the LORD your God at Gilgal.” |
| 4 | Deuteronomy 12:6 | To that place you are to bring your burnt offerings and sacrifices, your tithes and heave offerings, your vow offerings and freewill offerings, as well as the firstborn of your herds and flocks. |
| 5 | 1 Kings 3:4 | Now the king went to Gibeon to sacrifice there, for it was the great high place. Solomon offered a thousand burnt offerings on the altar there. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֹלָה, ha.'o.Lahgenerated
The word עֹלָה (olah) refers to a burnt offering, which is a type of sacrifice where the entire animal is consumed by fire. It signifies an offering that ascends to God, representing devotion and atonement. The term is derived from a root meaning 'to go up', emphasizing the act of rising or ascending in the context of worship.
In this verse, the burnt offering is a key element of Saul's attempt to seek favor from God amidst his growing anxiety. The offering is not just a ritual act; it symbolizes Saul's desire to connect with God, albeit through an unauthorized means, which ultimately leads to consequences for his kingship.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of עֹלָה as 'burnt offering'.
Sentence Structuregenerated
The main verb of the verse is יֹּ֣אמֶר (he said), with the subject being שָׁא֔וּל (Saul). The structure includes an imperative phrase הַגִּ֣שׁוּ (bring near) and a subsequent clause detailing the action of offering the burnt offering.
The sentence is straightforward, with Saul's command leading directly to his action, reflecting the urgency of the moment and his desperation.
Septuagint Backgroundgenerated
The Septuagint translates עֹלָה as ὁλοκαύτωσιν, which also means 'burnt offering'. This choice aligns closely with the Hebrew meaning, reinforcing the sacrificial intent behind Saul's actions.
The Greek term emphasizes the act of complete consumption by fire, consistent with the Hebrew understanding of offerings that ascend to God.
In plain words — the whole versegenerated
1 Samuel 13:9 shows Saul asking for the burnt offering and peace offerings, then offering the burnt offering himself. This act reveals his impatience as he waits for the prophet Samuel, which ultimately leads to significant consequences for him.
Frequently Asked Questionsgenerated
The burnt offering symbolizes complete devotion to God, as the entire animal is consumed by fire, representing the offerer's desire to ascend to God.
Saul felt pressured by his troops' desertion and believed that offering sacrifices would appease God and provide him favor in a time of crisis.
Saul's unauthorized offering led to God's rejection of him as king, highlighting the importance of obedience to divine commands.
This event illustrates Saul's impulsiveness and lack of faith, as he took matters into his own hands rather than waiting for God's appointed messenger.
Reflection Questionsgenerated
- What does this passage teach about the importance of waiting for God's timing?
- How can I apply the principle of seeking God's guidance before taking action in my own life?
- In what ways do I sometimes act impulsively like Saul, rather than trusting in God's plan?
- What steps can I take to ensure that my actions align with God's will, especially in times of pressure?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Bede, comment on Saul's actions in this verse, discussing the implications of his unlawful sacrifice.
So Saul said: Bring me the burnt offering, etc. Seeing that the people had slipped away from him, but not seeing Samuel approaching, Saul offered the burnt offering.Early Church Fathers on 1 Samuel 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 13:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Saul said,.... Being impatient, and seeing the people deserting him apace, and unwilling to engage in a battle without first sacrificing to God, and imploring his help and assistance: bring
Read John Gill on 1 Samuel 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. Saul said, Bring hither a burnt offering to me, and peace offerings.
Read Robert Jamieson on 1 Samuel 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither himself; or rather by the priest, as Solomon is said to offer, . Compare .
Read Matthew Poole on 1 Samuel 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 13:9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.Ver. 9. And Saul said, Bring hither a burnt offering.] The heathens also were wont to sacrifice before they went to war: whence also they called a sacrifice hostia, from the enemies they went against. It was Saul’ s error here, that he thought God would be pleased with the external act of sacrifice, though it were not offered up in faith and obedience. Luther calleth such hypocrites Cainists. But what saith a reverend man here? If Saul were among the prophets before, will he now be among the priests? Can there be any devotion in disobedience? O vain man! what can it avail…
Read John Trapp on 1 Samuel 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Bring hither a burnt offering to me.—It has been supposed by many that the greatness of the sin of Saul consisted in his offering sacrifice with his own hand, but not a hint of this is anywhere given us. It is more than probable that the sacrifice which was offered so prematurely in the absence of the seer of God was performed by the hand of Ahiah the priest, who, no doubt, was in attendance on the king. No unlawful assumption of priestly functions, as in the case of King Uzziah (2 Chronicles 26:18), is anywhere charged on Saul.
Read Charles John Ellicott on 1 Samuel 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. And he offered the burnt-offering.] This was most perfectly unconstitutional; he had no authority to offer, or cause to be offered, any of the Lord's sacrifices.
Read AdamClarke on 1 Samuel 13 →CambridgeThe Cambridge Bible for Schools and Colleges9. Bring hither a burnt offering, &c.] “Bring hither to me the burnt-offering and the peace-offerings,” which were ready, awaiting Samuel’s arrival. he offered the burnt offering] The same phrase is used of David (2 Samuel 24:25), and Solomon (1 Kings 3:4), and probably does not mean that they actually performed the sacrifice themselves, If they did do so, it must be inferred that it was lawful for the king to act as priest. At any rate there is no hint here that Saul’s sin consisted in the usurpation of priestly functions.
Read Cambridge on 1 Samuel 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is a difference of opinion among commentators whether Saul himself offered the sacrifices prepared for Samuel, thus entrenching upon the priest’s office; or whether he ordered the priests to sacrifice, as Solomon did.
Read Albert Barnes on 1 Samuel 13 →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
So he said, “Bring me the burnt offering and the peace offerings.” And he offered up the burnt offering.
Saul said, “Bring the burnt offering to me here, and the peace offerings.” He offered the burnt offering.
So he said, “Bring me the burnt offering and the peace offerings.” And he offered up the burnt offering.
So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering.
Tyndale line
And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.
And Saul said, Bring hither the burnt-offering to me, and the peace-offerings. And he offered the burnt-offering.
And Saul said, Bring hither the burnt offering to me, and the peace offerings. And he offered the burnt offering.
And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering.
And Saul sayde, Bring a burnt offering to me and peace offrings: and he offered a burnt offering.
Strictly literal
And Saul said, Bring hither to me the burnt-offering and the peace-offerings. And he offered up the burnt-offering.
And Saul saith, 'Bring nigh unto me the burnt-offering, and the peace-offerings;' and he causeth the burnt-offering to ascend.
And Saul says, “Bring the burnt-offering and the peace-offerings near to me”; and he causes the burnt-offering to ascend.
And Saul said, Bring hither to me the burnt-offering and the peace-offerings. And he offered the burnt-offering.
Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered the burnt offering.
From the Latin
Then Saul said: Bring me the holocaust, and the peace offerings. And he offered the holocaust.
Simplified
So Saul ordered, “Bring the burnt offering and the friendship offerings to me,” and he presented the burnt offering.
Then Saul said, Come here and give me the burned offering and the peace-offerings. And he made a burned offering to the Lord.
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 on the wording of this verse, with all eight words matched, indicating a strong consistency in the transmission of this text.
וַיֹּ֣אמֶר שָׁא֔וּל הַגִּ֣שׁוּ אֵלַ֔י הָעֹלָ֖ה וְהַשְּׁלָמִ֑ים וַיַּ֖עַל הָעֹלָֽה׃
8 of the 8 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 13:9
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁאוּל (Sha'uwl) means 'asked' and is associated with several figures in the Old Testament, most notably Saul, the first king of Israel from the tribe of Benjamin. The entries indicate that the name can refer to multiple individuals, including an early king of Edom and a Levite. The name is derived from a passive participle form, suggesting a connection to the act of asking.
שָׁאוּל n.pr.m. (= asked)
397 1st king of Isr.
a king of Edom
a son of Simeon
a Levite
base
H7586 שָׁאוּל (= asked)
7586 Sha'uwl shaw-ool'
passive participle of 7592; asked; Shaul, the name of an
Edomite and two Israelites:--Saul, Shaul.
see HEBREW for 07592
שָׁאוּל (sha.ul) — Saul.
A king of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.2;
son of: Kish (H7027); married to Ahinoam (H0293) and Rizpah (H7532);
father of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444), Merab (H4764), Michal (H4324), Ish-bosheth (H0378), Armoni (H0764), Mephibosheth (H4648H)
§ Saul or Shaul = "desired"
1) a Benjamite, son of Kish, and the 1st king of Israel
2) an early king of Edom and a successor of Samlah
3) a son of Simeon
4) a Levite, son of Uzziah
שָׁאוּל (sha.ul) — Shaul.
A man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095) and Canaanite_woman (H3669);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Zerah (H2226L);
father of: Shallum (H7967K)
Also named: sha.u.li (שָׁאוּלִי "Shaulite" H7587)
N-proper — Noun proper masculineHNpm
sol (sha'ul; Saoul):
(1) The first king of Israel.
I. EARLY HISTORY
1. Name and Meaning
2. Genealogy
3. Home and Station
4. Sources for Life
5. Election as King
6. Reasons for It
II. REIGN AND FALL
1. His First Action
2. Army Reorganized
3. Battle of Michmash
4. Defeats the Amalekites
5. Deposition Pronounced
6. David Introduced to Saul
7. Two Accounts
8. Saul's Envy of David
9. Attempts to Get Rid of David
10. David Spares Saul
11. Saul's Divided Energies
12. Consults a Necromancer
13. Battle of Gilboa
14. Double Accounts
15. Saul's Posterity
III. CHARACTER
1. Book of Chronicles
2. Saul's Failings
3. His Virtue
4. David's Elegy
I. Early History.
1. Name and Meaning:
The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (
Saul
Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, “asked for”), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father’s she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, “the hill of God,” A.V.; lit., as in R.V. marg., “Gibeah of God”), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to “the land of Shalisha,” and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel’s home at Ramah (9:5-10). At this point…
(desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and…
The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel…
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
שֶׁ֫לֶם (shelem) refers to a type of voluntary sacrifice, specifically a peace offering made in thanks or to establish friendship or alliance. It is derived from the root meaning requital. The entries consistently emphasize its role as a sacrifice of thanks.
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
base
H8002 שֶׁ֫לֶם sacrifice for alliance or friendship, ‘peace-offering’
8002 shelem sheh'-lem
from 7999; properly, requital, i.e. a (voluntary) sacrifice
in thanks:--peace offering.
see HEBREW for 07999
שֶׁ֫לֶם (she.lem) — peace offering.
1) peace offering, requital, sacrifice for alliance or friendship
1a) voluntary sacrifice of thanks
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
[SACRIFICE]
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-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT