2 Chronicles 26:19 — Word Study
WLCוַיִּזְעַף֙ עֻזִּיָּ֔הוּ וּבְיָד֥וֹ מִקְטֶ֖רֶת לְהַקְטִ֑יר וּבְזַעְפּ֣וֹ עִם־ הַכֹּהֲנִ֗ים וְ֠הַצָּרַעַת זָרְחָ֨ה בְמִצְח֜וֹ לִפְנֵ֤י הַכֹּֽהֲנִים֙ בְּבֵ֣ית יְהוָ֔ה מֵעַ֖ל לְמִזְבַּ֥ח הַקְּטֹֽרֶת׃
BSAUzziahʻUzzîyâh [with a burning anger] with a censermiqṭereth [vessel for burning incense] in his handyâd to offer incenseqâṭar [burn as an act of worship] was enragedzâʻaph▸ [became extremely angry, like boiling water] But while he ragedzâʻaph [was furious, full of wrath] againstʻim the priestskôhên [spiritual leaders, mediators between God and man] in their presencepânîym [face to face, before their eyes] in the housebayith [temple, place of worship] of the LORDYᵉhôvâh [Yehovah, the supreme God] beforeʻal the altarmizbêach [place of sacrifice, incense offering] of incenseqᵉṭôreth leprosytsâraʻath [a skin disease] broke outzârach■ [suddenly appeared, rose up] on his foreheadmêtsach [the prominent part of the face]
| Greek | English | Parsing |
|---|---|---|
| וַיִּזְעַף֙ | and he was enraged | Verb, Qal, sequential imperfect third person masculine singular |
| עֻזִּיָּ֔הוּ | Uzziah | Noun proper masculine |
| וּבְיָד֥וֹ | and [was] in hand his | Conjunction, preposition, noun common both singular construct |
| מִקְטֶ֖רֶת | a censer | Noun common, feminine singular absolute |
| לְהַקְטִ֑יר | to make smoke | Preposition, verb hiphil infinitive construct common |
| וּבְזַעְפּ֣וֹ | and when enraging he | Conjunction, preposition, verb qal infinitive construct common |
| עִם־ | with | Preposition |
| הַכֹּהֲנִ֗ים | the priests | Particle, noun common masculine plural absolute |
| וְ֠הַצָּרַעַת | and skin disease | Conjunction, particle, noun common feminine singular absolute |
| זָרְחָ֨ה | it arose | Verb, Qal, perfect third person feminine singular |
| בְמִצְח֜וֹ | on forehead his | Preposition, noun common masculine singular construct, suffix |
| לִפְנֵ֤י | before | Preposition, noun common masculine plural construct |
| הַכֹּֽהֲנִים֙ | the priests | Particle, noun common masculine plural absolute |
| בְּבֵ֣ית | in [the] house of | Preposition, noun common masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| מֵעַ֖ל | from on | Preposition, preposition |
| לְמִזְבַּ֥ח | to [the] altar of | Preposition, noun common masculine singular construct |
| הַקְּטֹֽרֶת׃ | incense | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Uzziah, with a censer in his hand to offer incense, was enraged. But while he raged against the priests in their presence in the house of the LORD before the altar of incense, leprosy broke out on his forehead. |
| KJV | Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar. |
| ASV | Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy brake forth in his forehead before the priests in the house of Jehovah, beside the altar of incense. |
| YLT | And Uzziah is wroth, and in his hand [is] a censer to make perfume, and in his being wroth with the priests — the leprosy hath risen in his forehead, before the priests, in the house of Jehovah, from beside the altar of perfume. |
| WEB | Then Uzziah was angry. He had a censer in his hand to burn incense, and while he was angry with the priests, the leprosy broke out on his forehead before the priests in Yahweh’s house, beside the altar of incense. |
| BBE | Then Uzziah was angry; and he had in his hand a vessel for burning perfume; and while his wrath was bitter against the priests, the mark of the leper's disease came out on his brow, before the eyes of the priests in the house of the Lord by the altar of perfumes. |
Where they part company is in the specifics of Uzziah's actions and their consequences.
The sentence is structured with a main clause followed by several subordinate phrases that provide context and detail about Uzziah's actions and their consequences.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֻזִּיָּהוּ
verbזָעַף
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 — 2 Chronicles 26:19
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 Consequence of Uzziah's Actionsgenerated
2 Chronicles 26:19 describes King Uzziah's attempt to offer incense in the temple, an act reserved for priests. His anger towards the priests for confronting him led to a severe consequence: leprosy broke out on his forehead. This event illustrates the importance of proper worship and obedience to God's commands, as seen in the broader context of Uzziah's reign and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 16:10 | Asa was angry with the seer and became so enraged over this matter that he put the man in prison. And at the same time Asa oppressed some of the people. |
| 2 | 2 Chronicles 25:16 | While he was still speaking, the king asked, “Have we made you the counselor to the king? Stop! Why be struck down?” So the prophet stopped, but he said, “I know that God has determined to destroy you, because you have done this and have not heeded my advice.” |
| 3 | Numbers 12:10 | As the cloud lifted from above the Tent, suddenly Miriam became leprous, white as snow. Aaron turned toward her, saw that she was leprous, |
| 4 | 2 Kings 5:27 | Therefore, the leprosy of Naaman will cling to you and your descendants forever!” And as Gehazi left his presence, he was leprous—as white as snow. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — זָעַף, vai.yiz.'Afgenerated
The verb זָעַף (za'aph) means to become enraged or angry, often described as boiling over. It is used to express intense emotions, particularly anger, and appears in various contexts throughout the Old Testament.
In this verse, Uzziah's anger is a critical moment that leads to his downfall. The parsing indicates it is a sequential imperfect verb, suggesting that his anger was a progressive action that culminated in the outbreak of leprosy.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of זָעַף as 'was enraged' or similar, emphasizing Uzziah's intense anger.
Sentence Structuregenerated
The main verb is יִּזְעַף, was enraged, which governs the sentence. The structure includes several phrases detailing Uzziah's actions and the context of his anger.
The sentence begins with Uzziah's emotional state, followed by the actions he took with the censer, and concludes with the consequence of his anger, highlighting the cause-and-effect relationship in the narrative.
Septuagint Backgroundgenerated
The Septuagint uses ἐθυμώθη for זָעַף, indicating a similar meaning of becoming angry. This choice reflects a consistent understanding of Uzziah's emotional state.
The Greek term carries the connotation of strong emotional response, aligning with the Hebrew's emphasis on intense anger.
In plain words — the whole versegenerated
2 Chronicles 26:19 tells us that Uzziah became very angry while trying to offer incense in the temple, which was a role designated for the priests. His anger led to leprosy appearing on his forehead, showing the seriousness of disobeying God's commands.
Frequently Asked Questionsgenerated
Uzziah's anger signifies his defiance against God's established order, as he attempted to perform a priestly duty that was not his to carry out.
Offering incense was a sacred act reserved for priests, symbolizing prayer and worship. Uzziah's attempt to do so represented a serious breach of protocol.
Leprosy in the Bible often symbolizes sin and separation from God. Uzziah's leprosy served as a physical manifestation of his spiritual failure.
This incident marks a turning point in Uzziah's reign, illustrating how pride and disobedience can lead to downfall, despite his earlier successes.
Reflection Questionsgenerated
- What can we learn from Uzziah's anger and its consequences?
- How do we ensure we honor God's commands in our actions?
- In what ways can pride lead to downfall in our own lives?
- How does this story reflect the importance of proper worship and obedience?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 26:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Uzziah was wroth,.... With the priests, and, as Josephus (b) says, threatened to kill them: and had a censer in his hand to burn incense; ready to do it, and resolved upon it: and while he was
Read John Gill on 2 Chronicles 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.
Read Robert Jamieson on 2 Chronicles 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUzziah was wroth with the priests. The leprosy even rose up in his forehead; so as he could not hide his shame; though it is probable it was also in the rest of his body. From beside the incense altar; by a stroke from an invisible hand coming from the altar, that he might be assured that this was the effect of God’ s just displeasure against him.
Read Matthew Poole on 2 Chronicles 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 26:19 Then Uzziah was wroth, and [had] a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.Ver. 19. Then Uzziah was wroth.] See on 2 Chronicles 24:21; 2 Chronicles 24:20. The leprosy even rose up in his forehead.] Let our lay preachers look to it, though not presently punished, as here God will maintain his own order set by himself in Church or State, and take an order, sooner or later, with such as violate the same. See 2 Kings 15:5. Before the priests.] To show that he sideth with them. From beside the incense altar.] Or, From upon…
Read John Trapp on 2 Chronicles 26 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Then.—And.Was wroth.—Zaʻ ?af i.e., foamed with anger. And had.—And in his hand was a censer (Ezekiel 8:11). Even.—Omit. Rose up.—Zarah. The word is not used in this sense elsewhere. From beside—i.e., near, hard by.Uzziah’s punishment was the same as that which fell upon Miriam (Numbers 12:10) and Gehazi (2 Kings 5:27). Thenius, while asserting the historical character of Uzziah’s invasion of the sanctuary, declares that the chronicler has followed traditional exegesis in making the king’s leprosy a judgment upon his offence. At all events, we may be sure that the chronicler has given the story as he found it in the history of Uzziah, to which he alludes in 2 Chronicles 26:22. In…
Read Charles John Ellicott on 2 Chronicles 26 →
CambridgeThe Cambridge Bible for Schools and Colleges19. and had] R.V. and he had. even rose up] R.V. brake forth.
Read Cambridge on 2 Chronicles 26 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. The leprosy even rose up in his forehead — A judgment as sudden and signal as that which smote Miriam and Gehazi. Numbers 12:10; 2 Kings 5:27. The offence was such as to demand swift and signal retribution.
Read Daniel Denison Whedon on 2 Chronicles 26 →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
Uzziah, with a censer in his hand to offer incense, was enraged. But while he raged against the priests in their presence in the house of the LORD before the altar of incense, leprosy broke out on his forehead.
Then Uzziah was angry. He had a censer in his hand to burn incense, and while he was angry with the priests, the leprosy broke out on his forehead before the priests in Yahweh’s house, beside the altar of incense.
Uzziah, with a censer in his hand to offer incense, was enraged. But while he raged against the priests in their presence in the house of the LORD before the altar of incense, leprosy broke out on his forehead.
Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving at the priests, a skin disease appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar.
Tyndale line
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.
Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy brake forth in his forehead before the priests in the house of Jehovah, beside the altar of incense.
Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy brake forth in his forehead before the priests in the house of the LORD, beside the altar of incense.
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.
Then Vzziah was wroth, and had incense in his hand to burne it: and while he was wroth with the Priestes, the leprosie rose vp in his forehead before the Priestes in the house of the Lord beside the incense altar.
Strictly literal
And Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy rose up in his forehead before the priests in the house of Jehovah, beside the incense altar.
And Uzziah is wroth, and in his hand [is] a censer to make perfume, and in his being wroth with the priests — the leprosy hath risen in his forehead, before the priests, in the house of Jehovah, from beside the altar of perfume.
And Uzziah is angry, and in his hand [is] a censer to make incense, and in his being angry with the priests—the leprosy has risen in his forehead, before the priests, in the house of YHWH, from beside the altar of incense.
But 'Uzziyahu became wroth, and in his hand was a censer to burn incense: and while he was wroth with the priests, the leprosy even broke out on his forehead before the priests in the house of the Lord, above the altar of the incense.
Then Uzziah became angry. He was holding a censer in his hand to burn incense. While he was angry with the priests, leprosy broke out on his forehead before the priests in the house of Yahweh, beside the altar of incense.
From the Latin
And Ozias was angry, and holding in his hand the censer to burn incense, threatened the priests. And presently there rose a leprosy in his forehead before the priests, in the house of the Lord at the altar of incense.
Simplified
Uzziah, who was holding a censer in his hand to offer incense, became furious. But as he raged at the priests in the Lord's Temple in front of the altar of incense, leprosy appeared on his forehead.
Then Uzziah was angry; and he had in his hand a vessel for burning perfume; and while his wrath was bitter against the priests, the mark of the leper's disease came out on his brow, before the eyes of the priests in the house of the Lord by the altar of perfumes.
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 largely agree in their wording, with 17 of the 18 words matching. This indicates a strong consistency in the transmission of this verse across different textual traditions.
וַיִּזְעַף֙ עֻזִּיָּ֔הוּ וּבְיָד֥וֹ מִקְטֶ֖רֶת לְהַקְטִ֑יר וּבְזַעְפּ֣וֹ עִם־ הַכֹּהֲנִ֗ים וְ֠הַצָּרַעַת זָרְחָ֨ה בְמִצְח֜וֹ לִפְנֵ֤י הַכֹּֽהֲנִים֙ בְּבֵ֣ית יְהוָ֔ה מֵעַ֖ל לְמִזְבַּ֥ח הַקְּטֹֽרֶת׃
17 of the 18 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 2 Chronicles 26:19
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.
זָעַף (za'aph) is a Hebrew verb meaning to be vexed or enraged. It conveys a sense of boiling up with anger or being out of humor. The entries suggest it can also imply appearing troubled or sad. There is no significant disagreement among the lexicons regarding its meanings.
[זָעַף] vb. be out of humour, vexed; be enraged
base
H2196 [זָעַף] be out of humour, vexed; be enraged
2196 za`aph zaw-af'
a primitive root; properly, to boil up, i.e. (figuratively)
to be peevish or angry:--fret, sad, worse liking, be wroth.
זָעַף (za.aph) — to enrage.
1) to fret, be sad, be wroth, be vexed, be enraged, be out of humour
1a) (Qal)
1a1) to be out of humour
1a2) to be enraged, be angry
2) (Qal)
2a) to appear perplexed, appear troubled
2b) to be sad-looking
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֻזִּיָּהוּ (Uzziyah) means "my strength is Jehovah" and refers to several individuals in the Old Testament, most notably a king of Judah. The name is derived from elements meaning 'strength' and 'Jah' (Yahweh). Uzziah is mentioned in various contexts, including his reign and lineage, and is also called Azariah in some passages.
עֻזִּיָּהוּ, עֻזִּיָּה n.pr.m. (my strength is י׳)
king of Judah
father of an officer of David
Levite name
id.: priest with foreign wife
id.: name in Judah
base
H5818 עֻזִּיָּהוּ, עֻזִּיָּה (my strength is י׳)
5818 `Uzziyah ooz-zee-yaw'
or Uzziyahuw {ooz-zee-yaw'-hoo}; from 5797 and 3050; strength
of Jah; Uzzijah, the name of five Israelites:--Uzziah.
see HEBREW for 05797
see HEBREW for 03050
עֻזִּיָּהוּ (uz.ziy.yah) — Uzziah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.14.21;
son of: Amaziah (H0558) and Jecoliah (H3203); married to Jerusha (H3388);
father of: Jotham (H3147H); also called Azariah at 2Ki.14.21; 15.1,6,7,8,17,23,27; 1xKJV: Ozias at Mat.1.8,9;
§ Uzziah = "my strength is Jehovah"
1) son of king Amaziah of Judah and king of Judah himself for 52 years; also 'Azariah'
2) a Kohathite Levite and ancestor of Samuel
3) a priest of the sons of Harim who took a foreign wife in the time of Ezra
4) a Judaite, father of Athaiah or Uthai
5) father of Jehonathan, one of David's overseers
עֻזִּיָּהוּ (uz.ziy.yah) — Uzziah.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.6.24;
son of: Uriel (H0222);
father of: Shaul (H7586J); also called Azariah at 1Ch.6.36;
N-proper — Noun proper masculineHNpm
Uzziah
A contracted form of Azari’ah the Lord is my strength. (1.) One of Amaziah’s sons, whom the people made king of Judah in his father’s stead (2 Kings 14:21; 2 Chr. 26:1). His long reign of about fifty-two years was “the most prosperous excepting that of Jehosaphat since the time of Solomon.” He was a vigorous and able ruler, and “his name spread abroad, even to the entering in of Egypt” (2 Chr. 26:8, 14). In the earlier part of his reign, under the influence of Zechariah, he was faithful to Jehovah, and “did that which was right in the sight of the Lord” (2 Kings 15:3; 2 Chr. 26:4, 5); but toward the close of his…
(strength of Jehovah). King of Judah B.C. 809-8 to 757-6. In some passages his name appears in the lengthened form Azariah: After the murder of Amaziah, his son Uzziah was chosen by the people, at the age of sixteen, to occupy the vacant throne; and for the greater part of his long reign of fifty-two years he lived in the fear of God, and showed himself a wise, active and pious ruler. He never deserted the worship of the true God, and was much influenced by Zechariah, a prophet who is mentioned only in connection with him. (2 Chronicles 26:5) So the southern kingdom was raised to a condition of prosperity which it had not known since the death of Solomon. The end of Uzziah was less prosperous than his beginning. Elated with his splendid career, he determined to burn incense on the altar of God, but was opposed by the high priest…
Uzziel, the strength, or kid, of the Lord
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Conj | Prep | N-cs | Suff — Conjunction · preposition · noun common both singular construct · suffixHC/R/Ncbsc/Sp3ms
מִקְטֶ֫רֶת (miqtereth) refers to a censer, which is a vessel used for burning incense. It is a feminine noun derived from another Hebrew word that relates to something that produces smoke or fume. The entries consistently define it as a censer, with no significant disagreement among the lexicons.
מִקְטֶ֫רֶת n.f. censer
base
H4730 מִקְטֶ֫רֶת
4730 miqtereth mik-teh'-reth
feminine of 4729; something to fume (incense) in, i.e. a
coal-pan:--censer.
see HEBREW for 04729
מִקְטֶ֫רֶת (miq.te.ret) — censer.
censer
N-fs — Noun common · feminine singular absoluteHNcfsa
sen'-ser: In the King James Version censer is used as a translation of two Hebrew words, namely, machtah, and miqTereth. The former word is generally rendered "censer," sometimes "firepan," and in three cases (Ex 25:38; 37:23; Nu 4:9) "snuffdish" It denoted a bowl-shaped vessel used for different purposes, namely,
Censer
The vessel in which incense was presented on “the golden altar” before the Lord in the temple (Ex. 30:1-9). The priest filled the censer with live coal from the sacred fire on the altar of burnt-offering, and having carried it into the sanctuary, there threw upon the burning coals the sweet incense (Lev. 16:12, 13), which sent up a cloud of smoke, filling the apartment with fragrance. The censers in daily use were of brass (Num. 16:39), and were designated by a different Hebrew name, miktereth (2 Chr. 26:19; Ezek. 8:11): while those used on the day of Atonement were of gold, and were denoted by a word (mahtah)…
A small portable vessel of metal fitted to receive burning coals from the altar, and on which the incense for burning was sprinkled. (2 Chronicles 26:19; Luke 1:9) The only distinct precepts regarding the use of the censer are found in (Leviticus 16:12) and in (Numbers 4:14) Solomon prepared "censers of pure gold" as part of the temple furniture. (1 Kings 7:50; 2 Chronicles 4:22) The word rendered "censer" in (Hebrews 9:4) probably means the "altar of incense."
A vessel in which fire and incense were carried, in certain parts of the Hebrew worship. Little is known of its form. The censer for the daily offering was at first made of copper, Nu 16:39. That used on the great Day of Atonement, (and perhaps others also,) was made of pure gold, 1Ki 7:50 Heb 9:4. In the daily offering, the censer was filled with coals from the perpetual fire, and placed on the altar of incense, where the incense was thrown upon the coals, Ex 30:1,7-10. On the day of atonement, in the Holy of Holies, the censer must have been held in the hand, and probably by a handle, Le 16:12,13.
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
זָעַף (za'aph) is a Hebrew verb meaning to be vexed or enraged. It conveys a sense of boiling up with anger or being out of humor. The entries suggest it can also imply appearing troubled or sad. There is no significant disagreement among the lexicons regarding its meanings.
[זָעַף] vb. be out of humour, vexed; be enraged
base
H2196 [זָעַף] be out of humour, vexed; be enraged
2196 za`aph zaw-af'
a primitive root; properly, to boil up, i.e. (figuratively)
to be peevish or angry:--fret, sad, worse liking, be wroth.
זָעַף (za.aph) — to enrage.
1) to fret, be sad, be wroth, be vexed, be enraged, be out of humour
1a) (Qal)
1a1) to be out of humour
1a2) to be enraged, be angry
2) (Qal)
2a) to appear perplexed, appear troubled
2b) to be sad-looking
Conj | Prep | V-Qal-Inf-a | Suff — Conjunction · preposition · verb qal infinitive construct common · suffixHC/R/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
צָרַ֫עַת (tsara`ath) means leprosy, referring to a malignant skin disease in people, as well as mildew or mold in clothing and buildings. It is derived from the root word for 'to be stricken' and appears in contexts related to purity laws in Leviticus.
צָרַ֫עַת 35 n.f. leprosy
base
H6883 צָרַ֫עַת leprosy
6883 tsara`ath tsaw-rah'-ath
from 6879; leprosy:--leprosy.
see HEBREW for 06879
צָרַ֫עַת (tsa.ra.at) — leprosy.
1) leprosy
1a) in people, malignant skin disease (Le 13:1-14:57)
1b) in clothing, a mildew or mould (Le 13:47-52)
1c) in buildings, a mildew or mould (Le 14:34-53)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
זָרַח (zarach) is a Hebrew verb meaning to rise or come forth. It conveys the idea of something breaking out or shining, often associated with the rising of the sun. The entries highlight its use in various contexts, including the appearance of symptoms in leprosy.
זָרַח vb. rise, come forth
base
H2224 זָרַח rise, come forth
2224 zarach zaw-rakh'
a primitive root; properly, to irradiate (or shoot forth
beams), i.e. to rise (as the sun); specifically, to appear (as
a symptom of leprosy):--arise, rise (up), as soon as it is up.
זָרַח (za.rach) — to rise.
1) to rise, come forth, break out, arise, rise up, shine
1a) (Qal)
1a1) to rise
1a2) to come out, appear
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
מֵ֫צַח (metsach) refers to the brow or forehead, derived from a root meaning to be clear or conspicuous. The term emphasizes the prominence of the forehead, and it is noted in various lexicons as simply denoting this facial feature.
מֵ֫צַח n.m. brow, forehead
base
H4696 מֵ֫צַח brow, forehead
4696 metsach may'-tsakh
from an unused root meaning to be clear, i.e. conspicuous;
the forehead (as open and prominent):--brow, forehead, +
impudent.
מֵ֫צַח (me.tsach) — forehead.
brow, forehead
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
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…
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)
N-proper — Noun properHNpt
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep — Preposition · prepositionHR/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
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…
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, translated "incense" in several passages in Isa and Jer in the King James Version, is properly "frankincense," and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Ex 30:1…
Incense
A fragrant composition prepared by the “art of the apothecary.” It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).
from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (
A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and…
