Exodus 23:18 — Word Study
WLCלֹֽא־ תִזְבַּ֥ח עַל־ חָמֵ֖ץ דַּם־ זִבְחִ֑י וְלֹֽא־ יָלִ֥ין חֵֽלֶב־ חַגִּ֖י עַד־ בֹּֽקֶר׃
BSAYou must notlôʼ [under any circumstances] offerzâbach▸ the blooddâm [the liquid that flows through the body] of My sacrificeszebach [acts of worship and devotion] withʻal anything leavenedchâmêts [containing yeast] nor maylôʼ the fatcheleb [the richest and best part] of My feastchag [festival, celebration] remainlûwn▸ [be left overnight] untilʻad morningbôqer [the break of day, a new beginning]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תִזְבַּ֥ח | you must sacrifice | Verb, Qal, imperfect second person masculine singular |
| עַל־ | with | Preposition |
| חָמֵ֖ץ | leaven | N-ms |
| דַּם־ | [the] blood of | Noun common, masculine singular construct |
| זִבְחִ֑י | sacrifice my | Noun common masculine singular construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יָלִ֥ין | it will remain overnight | Verb, Qal, imperfect third person masculine singular |
| חֵֽלֶב־ | [the] fat of | Noun common, masculine singular construct |
| חַגִּ֖י | festival sacrifice my | Noun common masculine singular construct, suffix |
| עַד־ | until | Preposition |
| בֹּֽקֶר׃ | morning | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not offer the blood of My sacrifices with anything leavened, nor may the fat of My feast remain until morning. |
| KJV | Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning. |
| ASV | Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning. |
| YLT | 'Thou dost not sacrifice on a fermented thing the blood of My sacrifice, and the fat of My festival doth not remain till morning; |
| WEB | “You shall not offer the blood of my sacrifice with leavened bread. The fat of my feast shall not remain all night until the morning. |
| BBE | Do not give the blood of my offering with leavened bread; and do not let the fat of my feast be kept all night till the morning. |
Where they part company is in the rendering of חָמֵץ — see How Translations Differ.
The verse consists of two main clauses with conditions and time indicators, clearly outlining the prohibitions set by God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 23:18
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 — Laws Concerning Sacrificesgenerated
Exodus 23:18 is part of a series of laws that God gives to the Israelites regarding their worship practices. These laws emphasize the importance of purity and the proper conduct of sacrifices. The surrounding verses outline the expectations for the Israelites as they gather for their festivals and present their offerings to God, ensuring that their worship is acceptable and pleasing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:8–15 | They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs. |
| 2 | Exodus 34:25 | Do not offer the blood of a sacrifice to Me along with anything leavened, and do not let any of the sacrifice from the Passover Feast remain until morning. |
| 3 | Leviticus 2:11 | No grain offering that you present to the LORD may be made with leaven, for you are not to burn any leaven or honey as an offering made by fire to the LORD. |
| 4 | Leviticus 7:12 | If he offers it in thanksgiving, then along with the sacrifice of thanksgiving he shall offer unleavened cakes mixed with olive oil, unleavened wafers coated with oil, and well-kneaded cakes of fine flour mixed with oil. |
| 5 | Deuteronomy 16:4 | No leaven is to be found in all your land for seven days, and none of the meat you sacrifice in the evening of the first day shall remain until morning. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָמֵץ, cha.Metzgenerated
The word חָמֵץ (chametz) refers specifically to leaven or yeast, which is used in baking to make bread rise. In this context, it symbolizes corruption or impurity, which is not acceptable in the offerings made to God. The prohibition against leaven in sacrifices highlights the need for holiness and purity in worship.
This word appears in various contexts throughout the Hebrew Bible, often in relation to the Passover and other sacrificial practices. The parsing indicates it is a noun in the masculine singular form, which aligns with its use as a specific type of substance that is forbidden in certain offerings.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses leavened to translate חָמֵץ, and this is consistent across the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is תִזְבַּ֥ח, you must sacrifice, which governs the actions described in the sentence. The structure includes a prepositional phrase indicating the condition of the sacrifice, followed by a second clause that presents a related prohibition about the fat of the feast.
The word order emphasizes the commands given by God, with the prohibitions clearly articulated to ensure understanding of the requirements for acceptable worship.
Septuagint Backgroundgenerated
The Septuagint translates חָמֵץ as ζύμῃ, indicating a direct correspondence in meaning. This choice reflects the understanding of leaven as something that should not be present in offerings, maintaining the emphasis on purity.
The use of θύσεις for תִזְבַּ֥ח aligns with the sacrificial context, reinforcing the significance of the act of offering in worship.
In plain words — the whole versegenerated
Exodus 23:18 instructs the Israelites not to mix leaven with their sacrifices and to ensure that the fat of their offerings is consumed by morning. This emphasizes the importance of purity in worship and the proper timing for sacrifices.
Frequently Asked Questionsgenerated
Leaven symbolizes corruption or impurity, and its prohibition in sacrifices underscores the need for holiness in worship.
The fat represents the richest and best part of the offering, which is to be consumed in a timely manner, reflecting the care and respect for the sacrifices made to God.
These laws highlight the importance of purity and intentionality in worship practices, encouraging believers to approach God with reverence and care.
These instructions are consistent with other sacrificial laws found in the Torah, which emphasize proper conduct, timing, and purity in offerings to God.
Reflection Questionsgenerated
- What does it mean to approach God with purity in our worship today?
- How can we ensure that our offerings to God are acceptable and pleasing?
- In what ways can we reflect on the significance of the sacrifices in our own spiritual practices?
- What lessons can we learn from the Israelites' approach to worship regarding our own attitudes and actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 23:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not offer the blood of my sacrifice with leavened bread,.... This belongs to the feast of the passover; for, as all the Jewish writers agree, this sacrifice is the sacrifice of the
Read John Gill on Exodus 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Read Robert Jamieson on Exodus 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese clauses most understand of the passover, by comparing this place with its parallel, , where the passover is mentioned. But the words being here universal, by the laws of interpretation they ought to be universally understood, if they can bear that sense; which here they may, for both these clauses agree to other sacrifices. For as every sacrifice had a minchah, or a meat-offering of flour, attending upon it, and offered with it; so it was expressly cautioned, that no leaven should be in that minchah, . And the fat of every sacrifice was consecrated to God, , &c., and was presently to be burnt upon the altar, ,3. And for , what hinders but what is here more generally prescribed, may be…
Read Matthew Poole on Exodus 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 23:18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.Ver. 18. Of my sacrifice.] Especially of the passover. See Exodus 34:25 Leviticus 2:1-3.
Read John Trapp on Exodus 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Thou shalt not offer the blood of my sacrifice with leavened bread.—Some regard this prohibition as extending to all sacrifices; but the majority of commentators limit it to the sacrifice of the Paschal lamb, which was the only sacrifice as yet expressly instituted by Jehovah. According to modern Jewish notions, leavened bread is permissible at the other feasts; at Pentecost it was commanded (Leviticus 23:17). The fat of my sacrifice.—Rather (as in the Margin), the fat of my feast. The fat of the Paschal lambs was burnt on the altar with incense the same evening. Thus the whole lamb was consumed before the morning. As the Paschal lamb is καὶἐξοχήν, “my sacrifice,” so the Passover is…
Read Charles John Ellicott on Exodus 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The blood of my sacrifice with leavened bread] The sacrifice here mentioned is undoubtedly the Passover; (see Exodus 34:25); this is called by way of eminence MY sacrifice, because God had instituted it for that especial purpose, the redemption of Israel from the Egyptian bondage, and because it typified THE LAMB of GOD, who taketh away the sin of the world. We have already seen how strict the prohibition against leaven was during this festival, and what was signified by it. See on chap. xii. See Clarke on Exodus 12:19.
Read AdamClarke on Exodus 23 →
CambridgeThe Cambridge Bible for Schools and Colleges18. Two regulations respecting sacrifice, designed to guard a sacrifice against contamination by anything corrupt or tainted. 18a. Jehovah’s sacrifices not to be offered with leavened bread. Cf. the || Exodus 34:25; Leviticus 2:11; Leviticus 6:17; and the note on ch. Exodus 12:8. ‘In the earliest times bread was entirely unleavened. Flour or barley was mixed with water and kneaded in a “kneading-bowl” (Exo Exodus 8:3), and then baked into “unleavened cakes” (see on Exodus 12:8), such as are still the usual food of the Bedawin. In a more advanced stage of society the bread was made in this way only in cases of emergency (Genesis 19:3), or for purposes of ritual. The ordinary bread of the…
Read Cambridge on Exodus 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe blood of my sacrifice - It is generally considered that this must refer to the Paschal Lamb. See Exodus 12:7, Exodus 12:11, Exodus 12:13, Exodus 12:22-23, Exodus 12:27.
Read Albert Barnes on Exodus 23 →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
You must not offer the blood of My sacrifices with anything leavened, nor may the fat of My feast remain until morning.
“You shall not offer the blood of my sacrifice with leavened bread. The fat of my feast shall not remain all night until the morning.
You must not offer the blood of My sacrifices with anything leavened, nor may the fat of My feast remain until morning.
“You must not offer the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning.
Tyndale line
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Thou shalt not offer the blood of my sacrifice with leauened bread: neyther shall the fatte of my sacrifice remayne vntill the morning.
Strictly literal
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning.
'Thou dost not sacrifice on a fermented thing the blood of My sacrifice, and the fat of My festival doth not remain till morning;
You do not sacrifice the blood of My sacrifice on a fermented thing, and the fat of My festival does not remain until morning;
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my festive sacrifice remain until morning.
You must not offer the blood from sacrifices made to me with bread containing yeast. The fat from the sacrifices at my festivals must not remain all night until the morning.
From the Latin
Thou shalt not sacrifice the blood of my victim upon leaven, neither shall the fat of my solemnity remain until the morning.
Simplified
You must not offer the blood of my sacrifices together with anything that contains yeast, and the fat from the offerings presented at my festival must not be left until morning.
Do not give the blood of my offering with leavened bread; and do not let the fat of my feast be kept all night till the morning.
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 is supported by the Septuagint and the Samaritan Pentateuch, both of which agree word for word with the Hebrew text. This agreement indicates a consistent understanding of the prohibition against leaven in sacrifices across these ancient witnesses.
לֹֽא־ תִזְבַּ֥ח עַל־ חָמֵ֖ץ דַּם־ זִבְחִ֑י וְלֹֽא־ יָלִ֥ין חֵֽלֶב־ חַגִּ֖י עַד־ בֹּֽקֶר׃
12 of the 12 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.
לא תזבח על חמץ דם זבחי ולא ילין חלב חגי עד בקר
Agrees with the Masoretic Text here, word for word.
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 23:18
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.
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)
Part — ParticleHTn
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)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
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 — PrepositionHR
חָמֵץ (*chametz*) refers to anything leavened, particularly in the context of bread. It is derived from a root meaning to ferment and can also imply extortion in a figurative sense. The feminine form מַחְמֶ֫צֶת (*machmetset*) specifically denotes leavened items and appears only in Exodus 12:19, 20.
done
H2557 מַחְמֶ֫צֶת anything leavened
2557 chametz khaw-mates'
from 2556; ferment, (figuratively) extortion:--leaven,
leavened (bread).
see HEBREW for 02556
חָמֵץ (cha.mets) — leaven.
the thing leavened, leaven
מַחְמֶ֫צֶת (mach.me.tset) — leaven.
the thing leavened, leaven
N-ms — N-msHAamsa
lev'-n (se'or, chamets; zume; Latin fermentum): The nomadic ancestors of the Hebrews, like the Bedouin of today, probably made their bread without leaven; but leaven came to play a great part in their bread-making, their law and ritual, and their religious teaching (see Ex 12:15,19; 13:7; Le 2:11; De 16:4; Mt 13:33; 16:6-12; Mr 8:15 f; Lu 12:1; 13:21).
(1) In Bread-Making.
The form of leaven used in bread-making and the method of using it were simple and definite. The "leaven" consisted always, so far as the evidence goes, of a piece of fermented dough kept over from a…
Leaven
(1.) Heb. seor (Ex. 12:15, 19; 13:7; Lev. 2:11), the remnant of dough from the preceding baking which had fermented and become acid.
(2.) Heb. hamets, properly “ferment.” In Num. 6:3, “vinegar of wine” is more correctly “fermented wine.” In Ex. 13:7, the proper rendering would be, “Unfermented things [Heb. matstsoth] shall be consumed during the seven days; and there shall not be seen with thee fermented things [hamets], and there shall not be seen with thee leavened mass [seor] in all thy borders.” The chemical definition of ferment or yeast is “a substance in a state of putrefaction, the atoms of which are in a continual motion.”
Various substances were known to have fermenting qualities; but the ordinary leaven consisted of a lump of old dough in a high state of fermentation, which was mixed into the mass of dough prepared for baking. The use of leaven was strictly forbidden in all offerings made to the Lord by fire. During the passover the Jews were commanded to put every particle of leaven from the house. The most prominent idea associated with leaven in connection with the corruption which it had undergone,a nd which it communicated to bread in the process of fermentation. It is to this property of leaven that our Saviour points when he speaks of the "leaven (i.e. the corrupt doctrine) of the Pharisees and of the Sadducees," (Matthew 16:6) and St. Paul, when he speaks of the "old leaven." (1 Corinthians…
Sourdough which is kept over from one baking to another, in order to raise the new dough. Leaven was forbidden in the Hebrews during the seven days of the Passover, in memory of what their ancestors did when they went out of Egypt, they being then obliged to carry unleavened meal with them, and to make bread in haste, the Egyptians pressing them to be gone, Ex 12:15,19. They were very careful in cleansing their houses from it before this feast began, 1Co 5:6. God forbade either leaven or honey to be offered to him in his temple, Le 2:11. The pervading and transforming effect of leaven is used in illustration of the like influence on society, exerted by the purifying principles of the gospel, or by false doctrines and corrupt…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
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…
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
Conj | Part — Conjunction · particleHC/Tn
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
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…
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
