2 Kings 12:3 — Word Study
WLCרַ֥ק הַבָּמ֖וֹת לֹא־ סָ֑רוּ ע֥וֹד הָעָ֛ם מְזַבְּחִ֥ים וּֽמְקַטְּרִ֖ים בַּבָּמֽוֹת׃
BSAto makeʻâsâh JehoashYᵉhôwʼâsh Jasharyâshâr eyeʻayin The LordYᵉhôvâh allkôl dayyôwm whichʼăsher to shootyârâh JehoiadaYᵉhôwyâdâʻ priestkôhên
| Greek | English | Parsing |
|---|---|---|
| רַ֥ק | only | Adverb |
| הַבָּמ֖וֹת | the high places | Particle, noun common feminine plural absolute |
| לֹא־ | not | Particle |
| סָ֑רוּ | they were removed | Verb, Qal, perfect third person common plural |
| ע֥וֹד | still | |
| הָעָ֛ם | the people | Particle, noun common masculine singular absolute |
| מְזַבְּחִ֥ים | [were] sacrificing | Verb, Piel, participle (active) masculine plural |
| וּֽמְקַטְּרִ֖ים | and [were] making smoke | Conjunction, verb piel participle (active) masculine plural |
| בַּבָּמֽוֹת׃ | at the high places | Preposition, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there. |
| KJV | But the high places were not taken away: the people still sacrificed and burnt incense in the high places. |
| ASV | Howbeit the high places were not taken away; the people still sacrificed and burnt incense in the high places. |
| YLT | only, the high places have not turned aside, still are the people sacrificing and making perfume in high places. |
| WEB | However, the high places were not taken away. The people still sacrificed and burned incense in the high places. |
| BBE | But the high places were not taken away; the people went on making offerings and burning them in the high places. |
Where they part company is מְזַבְּחִ֥ים — see How Translations Differ.
The structure features a main clause followed by two phrases that elaborate on the people's actions, emphasizing the ongoing nature of their worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשָׁר
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 Kings 12:3
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 Reign of Joashgenerated
2 Kings 12:3 highlights the failure to remove the high places of worship, despite Joash's righteous actions during his reign. The people continued their sacrificial practices, indicating a persistent issue of idolatry that plagued Israel. This passage reflects the tension between the king's reforms and the people's adherence to previous worship traditions, paralleling other instances of idolatry in Israel's history, such as in 1 Kings 15:14 and 2 Chronicles 31:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 14:4 | Nevertheless, the high places were not taken away, and the people continued sacrificing and burning incense on the high places. |
| 2 | 2 Kings 18:4 | He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it. |
| 3 | 1 Kings 15:14 | The high places were not removed, but Asa’s heart was fully devoted to the LORD all his days. |
| 4 | 1 Kings 22:43 | And Jehoshaphat walked in all the ways of his father Asa; he did not turn away from them, but did what was right in the eyes of the LORD. The high places, however, were not removed; the people still sacrificed and burned incense on the high places. |
| 5 | 2 Chronicles 31:4 | Moreover, he commanded the people living in Jerusalem to make a contribution for the priests and Levites so that they could devote themselves to the Law of the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מְזַבְּחִ֥ים, me.za.be.Chimgenerated
The word מְזַבְּחִ֥ים (meza'bechim) is a participle form of the verb זָבַח (zavach), which means 'to sacrifice.' This term indicates that the people were actively engaged in the practice of offering sacrifices, which was a common religious activity in ancient Israel.
In this context, it emphasizes the ongoing nature of their worship, despite the high places being a point of contention. The participial form suggests that this was a habitual action, reflecting a deep-seated cultural practice among the people.
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 סָ֑רוּ (saroo), were removed, governs the main clause, with two phrases hanging off it: an adverbial phrase indicating negation and a participial phrase describing the people’s actions. The structure emphasizes the contrast between Joash's efforts and the people's unyielding practices.
The word order places the negation לֹא־ (lo') at the forefront, highlighting the failure to remove the high places, which is central to the verse's message.
Septuagint Backgroundgenerated
The Septuagint translates מְזַבְּחִ֥ים as πάσας (pasas), which means 'all' or 'every.' This choice suggests a broader interpretation, indicating that all the people were engaged in sacrificial practices, emphasizing the extent of idolatry.
The Greek word καὶ (kai), meaning 'and,' connects the actions of sacrificing and burning incense, reinforcing the continuity of these practices among the people.
In plain words — the whole versegenerated
2 Kings 12:3 tells us that even though Joash did what was right, the high places of worship were not removed. The people continued to sacrifice and burn incense at these sites, showing that idolatrous practices persisted despite the king's reforms.
Frequently Asked Questionsgenerated
High places were elevated sites used for worship, often associated with idolatrous practices in ancient Israel.
The people continued their sacrifices likely due to longstanding traditions and cultural practices that persisted despite the king's reforms.
This verse indicates that while Joash attempted to lead the nation in righteousness, the ingrained idolatrous practices of the people were difficult to eradicate.
It parallels other biblical accounts where leaders attempted reforms, yet the people remained committed to their previous worship practices, as seen in 1 Kings 15:14.
Reflection Questionsgenerated
- What are some modern-day 'high places' that people might still cling to despite knowing they should let go?
- How can we discern between cultural practices and true worship in our own lives?
- In what ways can leaders encourage genuine worship among their communities?
- What steps can individuals take to address persistent issues of idolatry in their lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 12:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the high places were not taken away,.... Used before the temple was built, or set up in Rehoboam's time, 1 Kings 14:23 contrary to the law of God, which required that sacrifices should only be
Read John Gill on 2 Kings 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the high places were not taken away: the people still sacrificed and burnt incense in the high places. But the high places were not taken away.
Read Robert Jamieson on 2 Kings 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe people were so fondly and strangely addicted to the high places, that the foregoing kings, though men of riper years, and great power and courage, and finally settled in their thrones, could not take them away; and therefore it is not strange if Jehoiada could not now remove them, when the king was very young and tender, and not well settled in his kingdom, and when the people were more corrupt and disorderly through Athaliah’ s maladministration. Sacrificed and burnt incense in the high places to God.
Read Matthew Poole on 2 Kings 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 12:3 But the high places were not taken away: the people still sacrificed and burnt incense in the high places.Ver. 3. But the high places.] Tyrannus ille trium literarum, mos; Custom had so prevailed, that Jehoiada durst not advise the king to cross the people in this superstition, lest it should cause a tumult; lest they should more regard commotioners than commissioners, and be more guided by rage, than by right; violence and obstinacy, like two untamed horses, drawing their desires in a blindfold career, as it fell out here in England when King Edward VI began to reform.
Read John Trapp on 2 Kings 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) But.—Save that; as at 2 Kings 15:4. (For the statement of the verse, comp. 1 Kings 15:14.) Sacrificed . . . burnt.—Were wont to sacrifice . . . burn. The worship of the high places continued even under the régime of Jehoiada.
Read Charles John Ellicott on 2 Kings 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The high places were not taken away] Without the total destruction of these there could be no radical reform. The toleration of any species of idolatry in the land, whatever else was done in behalf of true religion, left, and in effect fostered, a seed which springing up, regenerated in time the whole infernal system. Jehoiada did not use his influence as he might have done; for as he had the king's heart and hand with him, he might have done what he pleased.
Read AdamClarke on 2 Kings 12 →CambridgeThe Cambridge Bible for Schools and Colleges3. But [R.V. Howbeit] the high places were not taken away] Worship having been permitted there before the temple was erected, it was difficult to draw the people away from them, as they would be nearer at hand than the one place set apart for sacrifice, viz. Jerusalem, and they would also have acquired a degree of consecration from long use.
Read Cambridge on 2 Kings 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe worship on the “high places” seems to have continued uninterruptedly to the time of Hezekiah, who abolished it 2 Kings 18:4. It was, however, again established by Manasseh, his son 2 Kings 21:3.
Read Albert Barnes on 2 Kings 12 →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
Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there.
However, the high places were not taken away. The people still sacrificed and burned incense in the high places.
Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there.
But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.
Tyndale line
But the high places were not taken away: the people still sacrificed and burnt incense in the high places.
Howbeit the high places were not taken away; the people still sacrificed and burnt incense in the high places.
Howbeit the high places were not taken away: the people still sacrificed and burnt incense in the high places.
But the high places were not taken away: the people still sacrificed and burnt incense in the high places.
But the hie places were not taken away: for the people offred yet and burnt incense in the hie places.
Strictly literal
Only, the high places were not removed: the people still sacrificed and burned incense on the high places.
only, the high places have not turned aside, still are the people sacrificing and making perfume in high places.
only, the high places have not been removed—the people are still sacrificing and making incense in high places.
(12:4) Only the high-places were not removed: the people as yet sacrificed and burnt incense on the high-places.
But the high places were not taken away. The people still sacrificed and burned incense on the high places.
From the Latin
But yet he took not away the high places: for the people still sacrificed and burnt incense in the high places.
Simplified
Even so, the high places were not removed—the people went on sacrificing and presenting burnt offerings at these places.
But the high places were not taken away; the people went on making offerings and burning them in the high places.
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, "רַ֥ק הַבָּמ֖וֹת לֹא־ סָ֑רוּ ע֥וֹד הָעָ֛ם מְזַבְּחִ֥ים וּֽמְקַטְּרִ֖ים בַּבָּמֽוֹת׃" which translates to, "Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there." The Septuagint closely aligns with the Masoretic Text, matching 8 of the 9 words, although it presents the text in a different word order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus confirming the reading found in the Masoretic Text and the Septuagint.
רַ֥ק הַבָּמ֖וֹת לֹא־ סָ֑רוּ ע֥וֹד הָעָ֛ם מְזַבְּחִ֥ים וּֽמְקַטְּרִ֖ים בַּבָּמֽוֹת׃
8 of the 9 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 Kings 12:3
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.
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
HD — AdverbHD
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
HTd/Ncfpa — Particle · noun common feminine plural absoluteHTd/Ncfpa
The ancient Canaanites, and other nations, worshipped the heavenly bodies and their idols upon hills, mountains, and artificial elevations. The Israelites were commanded to destroy these places of idol worship, De 12:2, but instead of this, they imitated the heathen, and at first worshipped Jehovah in high places, 1Sa 9:12 1Ki 3:4, and afterwards idols, 1Ki 11:7 2Ki 17:10,11. Here also they built chapels or temples, "houses of the high places," 1Ki 13:32 2Ki 17:29, and had regular priests,
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
HVprmpa — Verb · Piel · participle (active) masculine pluralHVprmpa
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
HC/Vprmpa — Conjunction · verb piel participle (active) masculine pluralHC/Vprmpa
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
HRd/Ncfpa — Preposition · noun common feminine plural absoluteHRd/Ncfpa