1 Samuel 3:14 — Word Study
WLCוְלָכֵ֥ן נִשְׁבַּ֖עְתִּי לְבֵ֣ית עֵלִ֑י אִֽם־ יִתְכַּפֵּ֞ר עֲוֹ֧ן בֵּית־ עֵלִ֛י בְּזֶ֥בַח וּבְמִנְחָ֖ה עַד־ עוֹלָֽם׃
BSAThereforekên [thus, in this manner] I have swornshâbaʻ■ [made a solemn oath, promised] to the housebayith [family, household] of EliʻÊlîy The iniquityʻâvôn [moral evil, sin] of Eli’sʻÊlîy housebayith [family, descendants] shall neverʼim [not ever, forever] be atoned forkâphar▸ [purged, expiated] by sacrificezebach [offering, flesh given to God] or offeringminchâh [gift, donation to God, through any ritual or ceremony]
| Greek | English | Parsing |
|---|---|---|
| וְלָכֵ֥ן | and therefore | Conjunction, preposition, adverb |
| נִשְׁבַּ֖עְתִּי | I swear | Verb, Niphal, perfect first person common singular |
| לְבֵ֣ית | to [the] house of | Preposition, noun common masculine singular construct |
| עֵלִ֑י | Eli | Noun proper masculine |
| אִֽם־ | if | Particle |
| יִתְכַּפֵּ֞ר | it will be atoned for | Verb, Hithpael, imperfect third person masculine singular |
| עֲוֹ֧ן | [the] iniquity of | Noun common, masculine singular construct |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| עֵלִ֛י | Eli | Noun proper masculine |
| בְּזֶ֥בַח | by sacrifice | Preposition, noun common masculine singular absolute |
| וּבְמִנְחָ֖ה | and by an offering | Conjunction, preposition, noun common feminine singular absolute |
| עַד־ | until | Preposition |
| עוֹלָֽם׃ | perpetuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I have sworn to the house of Eli, ‘The iniquity of Eli’s house shall never be atoned for by sacrifice or offering.’” |
| KJV | And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever. |
| ASV | And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be expiated with sacrifice nor offering for ever. |
| YLT | and therefore I have sworn to the house of Eli: the iniquity of the house of Eli is not atoned for, by sacrifice, and by offering — unto the age.' |
| WEB | Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be removed with sacrifice or offering forever.” |
| BBE | So I have made an oath to the family of Eli that no offering of meat or of meal which they may make will ever take away the sin of his family. |
Where they part company is נִשְׁבַּ֖עְתִּי — see How Translations Differ.
One main clause with two subordinate phrases detailing the conditions and means of atonement.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַע
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 3:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on Eli's Housegenerated
1 Samuel 3:14 reveals God's judgment against Eli's family due to their persistent iniquity, particularly the actions of his sons. This declaration follows God's earlier warning to Eli about the consequences of his failure to restrain his sons from blasphemy. The gravity of the situation emphasizes the seriousness of sin and the limits of atonement through sacrifice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:25 | If a man sins against another man, God can intercede for him; but if a man sins against the LORD, who can intercede for him?” But they would not listen to their father, since the LORD intended to put them to death. |
| 2 | Numbers 15:30–31 | But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people. |
| 3 | Psalm 51:16 | For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings. |
| 4 | Isaiah 22:14 | The LORD of Hosts has revealed in my hearing: “Until your dying day, this sin of yours will never be atoned for,” says the Lord GOD of Hosts. |
| 5 | Jeremiah 7:16 | As for you, do not pray for these people, do not offer a plea or petition on their behalf, and do not beg Me, for I will not listen to you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֖עְתִּי, nish.Ba'.tigenerated
The verb שָׁבַע (*shaba'*) means 'to swear' and indicates a solemn promise or oath. This form, in the perfect tense, shows that the action has been completed, emphasizing the finality of God's declaration.
In this context, the speaker, God, is making a definitive statement about Eli's household. The use of the first person singular indicates a personal commitment to the oath, underscoring the seriousness of the consequences for Eli's family.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נִשְׁבַּ֖עְתִּי, I have sworn, governs the main clause, with a prepositional phrase indicating the recipient of the oath and a clause detailing the content of the oath. The structure emphasizes the oath's significance by placing the verb at the forefront.
The sentence flows logically, presenting the oath and its implications clearly. The use of conjunctions and prepositional phrases helps to establish the relationships between the elements of the sentence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word נִשְׁבַּ֖עְתִּי is rendered as ὤμοσα (*ōmosa*), which also means 'I swore.' This choice reflects a direct translation of the Hebrew concept of making a solemn promise.
The Greek translation maintains the weight of the original Hebrew, emphasizing the seriousness of God's declaration regarding Eli's house.
In plain words — the whole versegenerated
1 Samuel 3:14 shows God swearing an oath concerning Eli's family, stating that their iniquity cannot be atoned for through any sacrifice or offering. This highlights the severity of their actions and the consequences they face.
Frequently Asked Questionsgenerated
It means that the sins of Eli's family are so grave that they cannot be covered or forgiven through the usual sacrificial rituals.
God is establishing the seriousness of the judgment against Eli's family due to their persistent wrongdoing and failure to correct their actions.
In the biblical context, sacrifices were meant to atone for sins, but this verse indicates that Eli's family's sin is beyond the reach of such rituals.
This verse is part of God's judgment against Eli's house, which plays a crucial role in the transition of leadership in Israel, highlighting the consequences of sin.
Reflection Questionsgenerated
- What can we learn about the consequences of sin from Eli's story?
- How does this verse challenge our understanding of atonement and sacrifice?
- In what ways can we ensure we are not neglecting our responsibilities, as Eli did?
- How can we apply the lessons from Eli's family to our own lives and communities?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the inability of Eli's house to be cleansed by sacrifice due to their iniquity, highlighting the severity of their sins.
Therefore, I have sworn to the house of Eli, etc. The house of Eli according to the letter could not be cleansed by the blood of victims, which the iniquity of his sons polluted, but nevertheless,Early Church Fathers on 1 Samuel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 3:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd therefore I have sworn unto the house of Eli,.... Either had done this before, which was signified to him by the man of God, or did swear now for the confirmation of his threatenings, and to
Read John Gill on 1 Samuel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. Therefore I have sworn - or, I do swear concerning the house of Eli.
Read Robert Jamieson on 1 Samuel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have sworn; which might be done before, though it be mentioned here only. Or, I do swear; the past tense being commonly put for the present in the Hebrew tongue. Unto the house, or, concerning, as the prefix lamed is oft used, as 18:7 , compared with . Shall not be purged with sacrifice, i.e. the punishment threatened against Eli and his family shall not be prevented or hindered by all their sacrifices, as they fondly imagine, but shall infallibly be executed.
Read Matthew Poole on 1 Samuel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 3:14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli’ s house shall not be purged with sacrifice nor offering for ever. Ver. 14. That the iniquity of Eli’ s house shall not be purged.] Hence some concluded that their sin was that sin unto death, for which "there remaineth no more sacrifice," and that they were damned, because so hardened that they could not repent. If some of that race proved right, as they did, yet the temporal punishment of losing the chief priesthood could not be averted or avoided.
Read John Trapp on 1 Samuel 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Shall not be purged with sacrifice.—No earthly sacrifice, bloody or unbloody, should ever purge on earth the sin of the doomed high priestly house. A great theological truth is contained in these few words. in the sacrificial theory of the Mosaic Law we see there was a limit to the efficacy of sacrifice after a certain point in sin and evil example had been reached: a scar was printed on the life which no blood of bullock or of goat could wash away; but the quiet, though sorrowful, resignation with which the old man received the intimation of the certain earthly doom seems to indicate that Eli, sure of the love of the All-Pitiful, looked on to some other means of deliverance, devised…
Read Charles John Ellicott on 1 Samuel 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Shall not be purged with sacrifice nor offering] That is, God was determined that they should be removed by a violent death. They had committed the sin unto death; and no offering or sacrifice could prevent this. What is spoken here relates to their temporal death only.
Read AdamClarke on 1 Samuel 3 →
CambridgeThe Cambridge Bible for Schools and Colleges14. shall not be purged] Lit., shall not cover itself; shall not make atonement for itself. The sons of Eli had sinned, ‘with a high hand,’ against light and warnings, and for such unrepentant presumptuous offenders the Law had no atonement. See Numbers 15:27-31. The doom of their house is pronounced, and ratified by the oath of God. Clearly however it is only to the temporal punishment of Eli’s family that the words refer in the first instance. Cp. Isaiah 22:14. sacrifice nor offering] See note on 1 Samuel 2:29.
Read Cambridge on 1 Samuel 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleSee the marginal references. The sin of the sons of Eli could not be purged by the appointed sacrifices of the Law. In blessed contrast with this declaration is the assurance of the New Testament 1 John 1:7; Acts 13:39.
Read Albert Barnes on 1 Samuel 3 →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
Therefore I have sworn to the house of Eli, ‘The iniquity of Eli’s house shall never be atoned for by sacrifice or offering.’”
Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be removed with sacrifice or offering forever.”
Therefore I have sworn to the house of Eli, ‘The iniquity of Eli’s house shall never be atoned for by sacrifice or offering.’”
Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”
Tyndale line
And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be expiated with sacrifice nor offering for ever.
And therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever.
And therefore I have sworn to the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.
Nowe therefore I haue sworne vnto the house of Eli, that the wickednes of Elis house, shall not be purged with sacrifice nor offring for euer.
Strictly literal
And therefore I have sworn unto the house of Eli that the iniquity of Eli's house shall not be expiated with sacrifice or oblation for ever.
and therefore I have sworn to the house of Eli: the iniquity of the house of Eli is not atoned for, by sacrifice, and by offering — unto the age.'
and therefore I have sworn to the house of Eli: the iniquity of the house of Eli is not atoned for, by sacrifice, and by offering—for all time.”
And therefore have I sworn unto the house of 'Eli, that the iniquity of 'Eli's house shall not be atoned for with sacrifice or meat-offering for ever.
Because of this I have sworn to the house of Eli that the sins of his house will never be atoned for by sacrifice or offering.”
From the Latin
Therefore have I sworn to the house of Hell, that the iniquity of his house shall not be expiated with victims nor offerings for ever.
Simplified
That's why I swore to Eli and his family, ‘The guilt of Eli and his descendants will never be removed by sacrifice or offering.’”
So I have made an oath to the family of Eli that no offering of meat or of meal which they may make will ever take away the sin of his family.
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 states, 'Therefore I have sworn to the house of Eli, “The iniquity of Eli’s house shall never be atoned for by sacrifice or offering.”' The Septuagint agrees with the Masoretic Text in meaning, matching 13 of the 13 words in a word-by-word correspondence, though it presents the text with its own word order and articles. There are no significant differences between these witnesses for this verse.
וְלָכֵ֥ן נִשְׁבַּ֖עְתִּי לְבֵ֣ית עֵלִ֑י אִֽם־ יִתְכַּפֵּ֞ר עֲוֹ֧ן בֵּית־ עֵלִ֛י בְּזֶ֥בַח וּבְמִנְחָ֖ה עַד־ עוֹלָֽם׃
13 of the 13 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 3:14
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Conj | Prep | Adv — Conjunction · preposition · adverbHC/R/D
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-1cs — Verb · Niphal · perfect first person common singularHVNp1cs
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֵלִי (Eliy) refers to Eli, a high priest and judge of Israel during the time of the United Monarchy, first mentioned in 1 Samuel 1:3. The name is derived from a root meaning 'lofty' or 'ascension.' Eli was a descendant of Aaron and the father of Hophni and Phinehas.
עֵלִי n.pr.m. Eli, priest at Shiloh
base
H5941 עֵלִי
5941 `Eliy ay-lee'
from 5927; lofty; Eli, an Israelite high-priest:--Eli.
see HEBREW for 05927
עֵלִי (e.li) — Eli.
A man living at the time of United Monarchy, first mentioned at 1Sa.1.3;
father of: Hophni (H2652), Phinehas (H6372H)
§ Eli = "ascension"
descendant of Aaron through Ithamar and high priest and judge of Israel when Samuel entered service as a child
N-proper — Noun proper masculineHNpm
e'-li (`eli):
A descendant of Ithamar, the fourth son of Aaron, who exercised the office of high priest in Shiloh at the time of the birth of Samuel. For the first time in Israel, Eli combined in his own person the functions of high priest and judge, judging Israel for 40 years (1Sa 4:18). The incidents in Eli's life are few; indeed, the main interest of the narrative is in the other characters who are associated with him. The chief interest centers in Samuel. In Eli's first interview with Hannah (1Sa 1:12 ff), she is the central figure; in the second interview (1Sa 1:24 ff), it is the child Samuel. When Eli next appears, it is as the father of Hophni and Phinehas, whose worthless and licentious lives had profaned their priestly…
Eli
Ascent, the high priest when the ark was at Shiloh (1 Sam. 1:3, 9). He was the first of the line of Ithamar, Aaron’s fourth son (1 Chr. 24:3; comp. 2 Sam. 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Sam. 4:18), and judged Israel for forty years.
His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Sam.…
(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (
A high priest of the Jews, the first in the line of Ithamar, 1Sa 2:27. He was also a judge of Israel forty years, and was eminent for piety and usefulness, but criminally negligent of family discipline. For this the judgments of God fell upon his house, 1Sa 3:11-18. In battle with the Philistines his two sons were slain, and Israel defeated; but it was the capture of the ark of God that broke his heart, 1Sa 4:1-22. The divine threatening was fully performed in the day of Abiathar, which see.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word כִּפֶּר (kaphar) is built from a root meaning 'to cover.' It encompasses a range of meanings including to atone, pacify, and make propitiation, often in a legal or ritual context. The word also appears in a more literal sense, such as covering with pitch. There is a distinction between its uses in different grammatical forms, indicating various nuances in meaning.
כִּפֶּר vb. Pi. etc. denom. cover over (fig.), pacify, make propitiation
Pi.
cover over, pacify, propitiate
cover over, atone for sin, without sacrifice
cover over, atone for sin and persons by legal rites
Pu. be covered over, atoned for
Hithp. the iniquity of the house of Eli shall not be covered by peace-offering or minchah
Niph. and the blood shall be covered for them
base
כָּפַר vb. denom. Gn 6:14 and thou shalt pitch it with pitch (P).
ref
H3722a כִּפֶּר vb. denom. cover over (fig.), pacify, make propitiation H3722b כָּפַר vb. denom. and thou shalt pitch it with pitch
3722 kaphar kaw-far'
a primitive root; to cover (specifically with bitumen);
figuratively, to expiate or condone, to placate or cancel:--
appease, make (an atonement, cleanse, disannul, forgive, be
merciful, pacify, pardon, purge (away), put off, (make)
reconcile(-liation).
כִּפֶּר (ki.pher) — to atone.
1) to cover, purge, make an atonement, make reconciliation
1a) (Piel)
1a1) to cover over, pacify, propitiate
1a2) to cover over, atone for sin, make atonement for
1a3) to cover over, atone for sin and persons by legal rites
1b) (Pual)
1b1) to be covered over
1b2) to be atoned for
1c) (Hithpael) to be covered
כָּפַר (ka.phar) — to cover.
(Qal) to coat or cover with pitch
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — 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…
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 — 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…
עֵלִי (Eliy) refers to Eli, a high priest and judge of Israel during the time of the United Monarchy, first mentioned in 1 Samuel 1:3. The name is derived from a root meaning 'lofty' or 'ascension.' Eli was a descendant of Aaron and the father of Hophni and Phinehas.
עֵלִי n.pr.m. Eli, priest at Shiloh
base
H5941 עֵלִי
5941 `Eliy ay-lee'
from 5927; lofty; Eli, an Israelite high-priest:--Eli.
see HEBREW for 05927
עֵלִי (e.li) — Eli.
A man living at the time of United Monarchy, first mentioned at 1Sa.1.3;
father of: Hophni (H2652), Phinehas (H6372H)
§ Eli = "ascension"
descendant of Aaron through Ithamar and high priest and judge of Israel when Samuel entered service as a child
N-proper — Noun proper masculineHNpm
e'-li (`eli):
A descendant of Ithamar, the fourth son of Aaron, who exercised the office of high priest in Shiloh at the time of the birth of Samuel. For the first time in Israel, Eli combined in his own person the functions of high priest and judge, judging Israel for 40 years (1Sa 4:18). The incidents in Eli's life are few; indeed, the main interest of the narrative is in the other characters who are associated with him. The chief interest centers in Samuel. In Eli's first interview with Hannah (1Sa 1:12 ff), she is the central figure; in the second interview (1Sa 1:24 ff), it is the child Samuel. When Eli next appears, it is as the father of Hophni and Phinehas, whose worthless and licentious lives had profaned their priestly…
Eli
Ascent, the high priest when the ark was at Shiloh (1 Sam. 1:3, 9). He was the first of the line of Ithamar, Aaron’s fourth son (1 Chr. 24:3; comp. 2 Sam. 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Sam. 4:18), and judged Israel for forty years.
His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Sam.…
(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (
A high priest of the Jews, the first in the line of Ithamar, 1Sa 2:27. He was also a judge of Israel forty years, and was eminent for piety and usefulness, but criminally negligent of family discipline. For this the judgments of God fell upon his house, 1Sa 3:11-18. In battle with the Philistines his two sons were slain, and Israel defeated; but it was the capture of the ark of God that broke his heart, 1Sa 4:1-22. The divine threatening was fully performed in the day of Abiathar, which see.
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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.…
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HNcmsa — Noun common · masculine singular absoluteHNcmsa
