Exodus 12:8 — Word Study
WLCוְאָכְל֥וּ אֶת־ הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־ אֵ֣שׁ וּמַצּ֔וֹת עַל־ מְרֹרִ֖ים יֹאכְלֻֽהוּ׃
BSAThey are to eatʼâkal [devour, consume] the meatbâsâr [flesh, body of the lamb] thatzeh nightlayil [in the darkness, a time of adversity] roastedtsâlîy [cooked over an open flame] over the fireʼêsh [burning, flame] along with unleavened breadmatstsâh [together, in accompaniment, a sweet bread made without yeast] and bitter herbsmᵉrôr [accompanied by, with a strong bitter taste]
| Greek | English | Parsing |
|---|---|---|
| וְאָכְל֥וּ | and they will eat | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הַבָּשָׂ֖ר | the meat | Particle, noun common masculine singular absolute |
| בַּלַּ֣יְלָה | in the night | Preposition, noun common masculine singular absolute |
| הַזֶּ֑ה | this | Particle, particle |
| צְלִי־ | roasted of | Noun common, masculine singular construct |
| אֵ֣שׁ | fire | Noun common, both singular absolute |
| וּמַצּ֔וֹת | and unleavened bread | Conjunction, noun common feminine plural absolute |
| עַל־ | with | Preposition |
| מְרֹרִ֖ים | bitter herbs | N-mp |
| יֹאכְלֻֽהוּ׃ | they will eat it | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs. |
| KJV | And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. |
| ASV | And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it. |
| YLT | 'And they have eaten the flesh in this night, roast with fire; with unleavened things and bitters they do eat it; |
| WEB | They shall eat the meat in that night, roasted with fire, with unleavened bread. They shall eat it with bitter herbs. |
| BBE | And let your food that night be the flesh of the lamb, cooked with fire in the oven, together with unleavened bread and bitter-tasting plants. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause with additional phrases providing context about the timing and preparation of the meal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 — Exodus 12:8
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 — Instructions for the Passovergenerated
Exodus 12:8 presents God's directives to the Israelites regarding the Passover meal. This meal, which includes lamb, unleavened bread, and bitter herbs, is to be eaten at night, symbolizing their impending deliverance from slavery in Egypt. The preparation and consumption of this meal are foundational to the Passover observance, which is commemorated annually by the Jewish people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 26:26 | While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.” |
| 2 | John 6:52–57 | At this, the Jews began to argue among themselves, “How can this man give us His flesh to eat?” |
| 3 | Deuteronomy 16:7 | And you shall roast it and eat it in the place the LORD your God will choose, and in the morning you shall return to your tents. |
| 4 | Psalm 22:14 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 5 | Isaiah 53:10 | Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אָכַל, ve.'a.khe.Lugenerated
The verb אָכַל (akal) is a Qal perfect form, indicating an action that is to be completed. It encompasses a broad range of meanings related to eating, from literal consumption to figurative uses, such as destruction or devouring.
In this context, it highlights the act of consuming the lamb's meat as part of the Passover ritual. The repeated use of this verb emphasizes the importance of the meal in the narrative of Israel's liberation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, consistently rendering the instructions for the Passover meal.
Sentence Structuregenerated
The finite verb אָכְל֥וּ governs the main action of the sentence, with several noun phrases and prepositional phrases detailing what is to be eaten and how it is prepared. The structure emphasizes the specific elements of the meal.
The order of the words places the emphasis on the act of eating, followed by the details of the meal, which is typical in Hebrew prose, allowing for a clear presentation of instructions.
Septuagint Backgroundgenerated
The Septuagint translates אָכַל with φάγονται, indicating a direct correspondence in meaning. This choice reflects the act of consuming food, maintaining the focus on the Passover meal.
The use of κρέα for הַבָּשָׂר aligns with the concept of flesh or meat, reinforcing the significance of the lamb in the Passover observance.
In plain words — the whole versegenerated
Exodus 12:8 tells the Israelites to eat the lamb's meat that night, roasted over fire, along with unleavened bread and bitter herbs. This meal is part of the Passover celebration, which commemorates their deliverance from Egypt.
Frequently Asked Questionsgenerated
The Passover meal commemorates God's deliverance of the Israelites from slavery in Egypt, symbolizing freedom and redemption.
Unleavened bread symbolizes purity and the haste of the Israelites' departure from Egypt, as they did not have time to let the bread rise.
The bitter herbs represent the bitterness of slavery that the Israelites endured in Egypt.
The Passover meal is observed annually during the Jewish festival of Passover, where families gather to remember the Exodus and the significance of the meal.
Reflection Questionsgenerated
- What does the Passover meal teach us about God's deliverance?
- In what ways can we remember the significance of freedom in our own lives?
- How can the elements of the Passover meal be seen as symbols of faith and hope?
- What role does community play in observing traditions like Passover?
The early church on this verse — how the Fathers read it
Early church writers like Origen reference this verse to discuss the significance of the Passover meal, drawing parallels to the Christian faith.
Christians eat the flesh of the lamb every day, that is, they consume daily the flesh of the Word. “For Christ our pasch is sacrificed.” And because the law of the pasch is such that it is eaten in the evening,Early Church Fathers on Exodus 12 →
And we must eat the meat roasted with fire with unleavened bread. For the Word of God is not only flesh. He says, indeed, “I am the bread of life,” and “This is the bread which comes down from heaven that one may eat of it and not die.Early Church Fathers on Exodus 12 →
Then too the unleavened bread is commanded to be eaten with bitter herbs; nor is it possible to attain the promised land unless we pass through bitterness.Early Church Fathers on Exodus 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 12:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of
Read John Gill on Exodus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. They shall eat the flesh in that night, roast with fire.
Read Robert Jamieson on Exodus 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that night, i.e. the night following the fourteenth, and beginning the fifteenth day. The lamb was killed upon the fourteenth day, in the evening or close thereof, but it was eaten upon the fifteenth day, to wit, in the beginning of it; whence the passover is said to be offered sometimes upon the fourteenth, and sometimes upon the fifteenth day, which may serve for the reconciliation of some seemingly contrary scriptures. Roast with fire; partly for expedition, ; and principally to be a type of the Lamb of God, Christ, and of the sharp and dreadful pains which he suffered, not only from men, but from God too, and from the fire of his sore displeasure against sinners, whose place and…
Read Matthew Poole on Exodus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 12:8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; [and] with bitter [herbs] they shall eat it.Ver. 8. In that night.] By candle light. So must we feed upon Christ, lumine supernaturali. "By his knowledge doth God’ s righteous servant justify many." Roast withfire.] Not raw: we may not grossly conceive of Christ, nor rashly receive him. Not boiled, but roast: to show that Christ was roasted in the fire of his Father’ s wrath: et sicut tostis cibariis non adhibentur alia, ut in elixis fieri consuevlt: ira solum Christum debemus apprehendere fide, saith an interpreter. And unleavened bread,] And with bitter herbs.] To teach that, "looking upon…
Read John Trapp on Exodus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Roast with fire.—Roasting is the simplest, the easiest, and the most primitive mode of cooking meat. It was also the only mode open to all the Hebrews, since the generality would not possess cauldrons large enough to receive an entire lamb. Further, the requirement put a difference between this and other victims, which were generally cut up and boiled (1 Samuel 2:14-15). Unleavened bread . . . bitter herbs.—As partaking of the lamb typified feeding on Christ, so the putting away of leaven and eating unleavened bread signified the putting away of all defilement and corruption ere we approach Christ to feed on Him (1 Corinthians 5:8). As for the bitter herbs, they probably represented…
Read Charles John Ellicott on Exodus 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They shall eat the flesh - roast with fire] As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honour of Osiris. The AEthiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations. Unleavened bread] מצות matstsoth, from מצה matsah, to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is חמץ chamets, which simply signifies to ferment. It is supposed that leaven was…
Read AdamClarke on Exodus 12 →CambridgeThe Cambridge Bible for Schools and Colleges8. in that (Heb. this) night] the night between the 14th and the 15th. roast with fire] over the fire, on a spit, not in an oven. unleavened cakes] not ‘bread,’ for the Heb. word is plural. They were a kind of biscuit, which could be baked rapidly, as for an unexpected visitor (Genesis 19:3, Judges 6:19-21, 1 Samuel 28:24), or when there was no time to use leaven (below, v. 39); and they are still the ordinary food of the Bedawin. They were used in other ritual besides that of the Passover (v. 15, Exodus 29:2, Leviticus 2:4; Leviticus 7:12, Numbers 6:15 al.). Unleavened cakes are now usually made in Syria by the thin dough being clapped on to the heated interior side of the tannϋr (Exodus…
Read Cambridge on Exodus 12 →Albert Barnes1798–1870Barnes' Notes on the BibleIn that night - The night is thus clearly distinguished from the evening when the lamb was slain. It was slain before sunset, on the 14th, and eaten after sunset, the beginning of the 15th.
Read Albert Barnes on Exodus 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
They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs.
They shall eat the meat in that night, roasted with fire, with unleavened bread. They shall eat it with bitter herbs.
They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs.
They will eat the meat the same night; they will eat it roasted over the fire with bread made without yeast and with bitter herbs.
Tyndale line
And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.
And they shall eat the flesh in that night, roasted with fire; and unleavened bread, and with bitter herbs they shall eat it.
And they shall eate the flesh the same night, roste with fire, and vnleauened bread: with sowre herbes they shall eate it.
Strictly literal
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter [herbs] shall they eat it.
'And they have eaten the flesh in this night, roast with fire; with unleavened things and bitters they do eat it;
And they have eaten the flesh in this night, a roast with fire; they eat it with unleavened things and bitters;
And they shall eat the flesh in that night, roasted by the fire, with unleavened bread; together with bitter herbs shall they eat it.
You must eat the meat that night, after first roasting it over a fire. Eat it with bread made without yeast, along with bitter herbs.
From the Latin
And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce.
Simplified
They are to roast the meat over a fire and eat it that night, together with unleavened bread and bitter herbs.
And let your food that night be the flesh of the lamb, cooked with fire in the oven, together with unleavened bread and bitter-tasting plants.
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, Samaritan Pentateuch, and Dead Sea Scrolls all agree with the wording of the verse, confirming the instructions regarding the Passover meal without significant variation.
וְאָכְל֥וּ אֶת־ הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־ אֵ֣שׁ וּמַצּ֔וֹת עַל־ מְרֹרִ֖ים יֹאכְלֻֽהוּ׃
10 of the 11 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.
ואכלו את הבשׂר בלילה הזה צלי אשׁ ומצות על מררים יאכלהו
Agrees with the Masoretic Text here, word for word.
ואכלו את הבשר בלילה הזה צלי אש [ומצות] [על] [מררים] [יאכל׳הו]
6 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[ואכלו] [את] [הבשר] [בלילה] [הזה] [צלי] [אש] [ומצות] על [מררים] [יאכל׳הו]
1 word on the leather — 10 supplied entire by an editor.
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 Exodus 12:8
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.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
צָלִי (tsaliy) means 'roasted' or 'roast' in Hebrew. It is derived as a passive participle from the root word צָלָה (tsalah), which relates to roasting. The term is used to describe food that has been cooked by roasting.
צָלִי adj. roasted, roast
base
H6748 צָלִי roasted, roast
6748 tsaliy tsaw-lee'
passive participle of 6740; roasted:--roast.
see HEBREW for 06740
צָלִי (tsa.li) — roasted.
1) roasted, roast
2) (CLBL) roasted
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…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
מַצָּה (matstsah) refers to unleavened bread or cakes, specifically those made without yeast. The term is linked to the idea of sweetness, contrasting with sour or bitter bread. It is notably associated with the festival of Passover, during which leaven is prohibited.
מַצָּה n.f. unleavened bread, or cake(s)
base
H4682 מַצָּה unleavened bread, or cake(s)
4682 matstsah mats-tsaw'
from 4711 in the sense of greedily devouring for sweetness;
properly, sweetness; concretely, sweet (i.e. not soured or
bittered with yeast); specifically, an unfermented cake or
loaf, or (elliptically) the festival of Passover (because no
leaven was then used):--unleaved (bread, cake), without
leaven.
see HEBREW for 04711
מַצָּה (mats.tsah) — unleavened bread.
unleavened (bread, cake), without leaven.
Conj | N-fp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
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
HR — PrepositionHR
מָרֹר (mā́rôr) refers to a bitter thing or bitter herb, emphasizing the concept of bitterness. It is derived from the root associated with bitterness, specifically noted in Strong's H4843. The entries consistently highlight its association with bitterness without significant disagreement among lexicons.
[מָרֹר] n.m. bitter thing, bitter herb
base
H4844 [מָרֹר] bitter thing, bitter herb
4844 mror mer-ore'
or mrowr {mer-ore'}; from 4843; a bitter herb:--
bitter(-ness).
see HEBREW for 04843
מָרֹר (me.ror) — bitterness.
bitter thing, bitter herb, bitterness
N-mp — N-mpHAampa
hurbs, or urbs (merorim): Originally in the primitive Passover (Ex 12:8; Nu 9:11) these were probably merely salads, the simplest and quickest prepared form of vegetable accompaniment to the roasted lamb. Such salads have always been favorites in the Orient. Cucumbers, lettuce, water-cress, parsley and endive are some of those commonly used. Later on the Passover ritual (as it does today) laid emphasis on the idea of "bitterness" as symbolical of Israel's lot in Egypt. In modern Palestine the Jews use chiefly lettuce and endive for the "bitter herbs" of their Passover. In La 3:15 the same word is used: "He hath filled me with bitterness merorim, he hath sated me with wormwood." Here the parallelism with "wormwood" suggests some…
The Israelites were commanded to eat the Paschal lamb "with unleavened bread and with bitter herbs." (Exodus 12:8) These "bitter herbs" consisted of such plants as chicory, bitter cresses, hawkweeds, sow-thistles and wild lettuces, which grow abundantly in the peninsula of Sinai, in Palestine and in Egypt. The purpose of this observance was to recall to the minds of the Israelites their deliverance from the bitter bondage of the Egyptians.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
HVqi3mp/Sp3ms — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3ms