Exodus 27:7 — Word Study
WLCוְהוּבָ֥א אֶת־ בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־ שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ׃
BSAThe polesbad [staves, bars] are to be insertedbôwʼ into the ringsṭabbaʻath [signet rings] so that the polesbad [alone, apart] arehâyâh onʻal twoshᵉnayim [a pair, dual] sidestsêlâʻ [ribs, architectural supports] of the altarmizbêach [place of sacrifice, where offerings are made to God] when it is carriednâsâʼ [lifted, borne, to lift or raise something]
| Greek | English | Parsing |
|---|---|---|
| וְהוּבָ֥א | and it will be put | Verb, Hophal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בַּדָּ֖יו | poles its | Noun common masculine plural construct, suffix |
| בַּטַּבָּעֹ֑ת | in the rings | Preposition, noun common feminine plural absolute |
| וְהָי֣וּ | and they will be | Verb, Qal, sequential perfect third person common plural |
| הַבַּדִּ֗ים | the poles | Particle, noun common masculine plural absolute |
| עַל־ | on | Preposition |
| שְׁתֵּ֛י | [the] two | Adj |
| צַלְעֹ֥ת | [the] sides of | Noun common, feminine plural construct |
| הַמִּזְבֵּ֖חַ | the altar | Particle, noun common masculine singular absolute |
| בִּשְׂאֵ֥ת | when carry | Preposition, verb qal infinitive construct common |
| אֹתֽוֹ׃ | the object marker it | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The poles are to be inserted into the rings so that the poles are on two sides of the altar when it is carried. |
| KJV | And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. |
| ASV | And the staves thereof shall be put into the rings, and the staves shall be upon the two sides of the altar, in bearing it. |
| YLT | And the staves have been brought into the rings, and the staves have been on the two sides of the altar in bearing it. |
| WEB | Its poles shall be put into the rings, and the poles shall be on the two sides of the altar when carrying it. |
| BBE | And put the rods through the rings at the two opposite sides of the altar, for lifting it. |
Where they part company is in the specific wording for the poles and their function — see How Translations Differ.
The sentence is structured around a main clause with two subordinate phrases detailing the action and its conditions.



4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 27:7
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 Altargenerated
Exodus 27:7 provides specific instructions about the poles used to carry the altar. These poles ensure that the altar can be transported properly during the Israelites' journey. This verse is part of a broader set of directions given to Moses regarding the construction and use of the tabernacle and its furnishings, emphasizing the importance of careful adherence to God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 25:28 | Make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. |
| 2 | Exodus 30:4 | And make two gold rings below the molding on opposite sides to hold the poles used to carry it. |
| 3 | Numbers 4:13–14 | Then they shall remove the ashes from the bronze altar, spread a purple cloth over it, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בַּדָּ֖יו, ba.Davgenerated
The word בַּד (bad) refers to poles or rods, indicating a physical object used for support or carrying. In this context, it describes the poles that are integral to the altar's function, allowing it to be moved as needed. The plural form emphasizes the necessity of having multiple poles for stability and balance.
The construct form with the suffix indicates possession, meaning 'its poles.' This construction highlights the specific poles designated for the altar, reinforcing their unique purpose in the sacrificial system.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse discusses the poles for the altar and their placement in the rings.
Sentence Structuregenerated
The main verb וְהוּבָ֥א (and it will be put) governs the sentence, with two phrases describing the action: a prepositional phrase detailing where the poles are to be inserted and a clause explaining their position relative to the altar.
The structure indicates a clear sequence of actions: inserting the poles into the rings and ensuring their placement on the sides of the altar, which is crucial for its transport.
Septuagint Backgroundgenerated
The Septuagint translates the verb וְהוּבָ֥א as εἰσάχεις (you will bring in), which suggests a slightly more active role in the action of placing the poles. This choice emphasizes the act of bringing the poles into a specific position.
This translation reflects a practical understanding of the instructions, focusing on the action required to fulfill the command regarding the altar's poles.
In plain words — the whole versegenerated
Exodus 27:7 tells us that the poles used to carry the altar should be inserted into rings. This ensures that the poles are positioned on two sides of the altar when it is lifted. These instructions are part of the guidelines for constructing the altar and its furnishings.
Frequently Asked Questionsgenerated
The poles are essential for transporting the altar, allowing it to be moved as the Israelites journeyed.
These instructions reflect God's desire for order and reverence in worship, ensuring that the altar is treated with care.
The poles are to be made of acacia wood and overlaid with bronze, signifying durability and strength.
This verse is part of a larger set of instructions that detail the construction of the tabernacle and its furnishings, emphasizing the importance of following God's commands.
Reflection Questionsgenerated
- How can I ensure that I follow God's instructions in my own life?
- What does it mean to carry my burdens, as the poles carry the altar?
- In what ways can I show reverence for the things God has commanded?
- How does understanding the significance of the altar enhance my view of worship?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Exodus 27:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the staves shall be put into the rings,.... Not into the rings of the grate, as Jarchi and others: though Dr.
Read John Gill on Exodus 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass. Staves ... rings - those rings were placed at the side through which the poles were inserted on occasions of removal.
Read Robert Jamieson on Exodus 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe staves shall be put into the rings, which seem to be the same both to the altar and the grate, though some allege that place for the contrary.
Read Matthew Poole on Exodus 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 27:7 And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.Ver. 7. And the staves shall be.] As ever ready to remove. Here we have no assured settlement.
Read John Trapp on Exodus 27 →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
The poles are to be inserted into the rings so that the poles are on two sides of the altar when it is carried.
Its poles shall be put into the rings, and the poles shall be on the two sides of the altar when carrying it.
The poles are to be inserted into the rings so that the poles are on two sides of the altar when it is carried.
The poles are to be put into the rings so that the poles will be on two sides of the altar when carrying it.
Tyndale line
And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.
And the staves thereof shall be put into the rings, and the staves shall be upon the two sides of the altar, in bearing it.
And the staves thereof shall be put into the rings, and the staves shall be upon the two sides of the altar, in bearing it.
And the staffs shall be put into the rings, and the staffs shall be upon the two sides of the altar, to bear it.
And the barres thereof shalbe put in the rings, the which barres shalbe vpon the two sides of the altar to beare it.
Strictly literal
And its staves shall be put into the rings, that the staves may be on both sides of the altar, when it is carried.
And the staves have been brought into the rings, and the staves have been on the two sides of the altar in bearing it.
And the poles have been brought into the rings, and the poles have been on the two sides of the altar in carrying it.
And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, when they bear it.
The poles must be put into the rings, and the poles must be on the two sides of the altar, to carry it.
From the Latin
And thou shalt draw them through rings, and they shall be on both sides of the altar to carry it.
Simplified
The poles are to be placed in the rings so that the poles are on either side of the altar when it is carried.
And put the rods through the rings at the two opposite sides of the altar, for lifting it.
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 Samaritan Pentateuch differs from the Masoretic Text in three words, using הבאת (come), טבעות (sealing ring), and צלעות (sides). The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text in meaning.
וְהוּבָ֥א אֶת־ בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־ שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ׃
8 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.
והבאת את הבדים בטבעות והיו הבדים על שׁתי צלעות המזבח בשׂאת אתו
3 words differ from the Masoretic Text: הבאת (come), טבעות (sealing ring), צלעות (side)
והובא את בדי׳ו [בטבעות] [והיו] [הבדים] [על] [שתי] [צלעת] [המזבח] [בשאת] את׳ו
3 words on the leather — 1 partly restored, 8 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 27:7
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hophal-3ms — Verb · Hophal · sequential perfect third person masculine singularHc/VHq3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word טַבַּ֫עַת (*tabba`ath*) means a signet or ring, often used for sealing. It can refer to a signet ring symbolizing authority or a decorative ring. The term appears primarily in Exodus, associated with sacred items like the ark and ephod.
טַבַּ֫עַת n.f. signet, signet-ring, ring
signet-ring
ring, as ornament
most often (only in Ex.) of rings for staves of ark, for curtains, for ephod, and other sacred furniture
base
H2885 טַבַּ֫עַת signet, signet-ring, ring
2885 tabba`ath tab-bah'-ath
from 2883; properly, a seal (as sunk into the wax), i.e.
signet (for sealing); hence (generally) a ring of any
kind:--ring.
see HEBREW for 02883
טַבַּ֫עַת (tab.ba.at) — ring.
1) ring, signet, signet ring
1a) signet ring (as symbol of authority)
1b) ring (as ornament)
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
Ornaments for the ears, nose, legs, arms, or fingers. The antiquity of rings appears from Scripture and from profane authors. Judah left his ring with Tamar, Ge 1:1-50:26 38:18. When Pharaoh committed the government of Egypt to Joseph, he gave him his ring from his finger, Ge 41:42. After the victory of the Israelites over the Midianites, they offered to the Lord the rings, the bracelets, and the golden necklaces taken from the enemy. Nu 31:50. The Israelitish women wore rings, not only on their fingers, but also in their nostrils and their ears, and on their ankles. See BRACELETS. James distinguishes a man of wealth and dignity by the ring of gold on his finger, Jas 2:2. At…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
צֵלָע (tsela`) primarily means 'rib' or 'side.' It can refer to a rib of a person, a structural beam, or a side of an object, including architectural elements like planks and chambers. The word encompasses both literal and figurative uses, appearing in various contexts such as anatomy and construction.
צֵלָע 41 n.f. rib, side
base
H6763 צֵלָע rib, side
6763 tsela` tsay-law'
or (feminine) tsalTah {tsal-aw'}; from 6760; a rib (as
curved), literally (of the body) or figuratively (of a door,
i.e. leaf); hence, a side, literally (of a person) or
figuratively (of an object or the sky, i.e. quarter);
architecturally, a (especially floor or ceiling) timber or
plank (single or collective, i.e. a flooring):--beam, board,
chamber, corner, leaf, plank, rib, side (chamber).
see HEBREW for 06760
צֵלָע (tse.la) — side.
1) side, rib, beam
1a) rib (of man)
1b) rib (of hill, ridge, etc)
1c) side-chambers or cells (of temple structure)
1d) rib, plank, board (of cedar or fir)
1e) leaves (of door)
1f) side (of ark)
Aramaic equivalent: a.la (עֲלַע "rib" H5967)
N-cp — Noun common · feminine plural constructHNcfpc
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…
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kar'-i (nasa', nahagh): The English Versions of the Bible rendering of a number of Hebrew and Greek words, and it has several shades of meaning, of which the following are the most important:
(1) "To take up," "to bear," "to transport from one place to another," as, "to carry away handkerchiefs" (Ac 19:12), "to carry a corpse" (Ge 50:13), and "to be carried away by the wind" (Da 2:35).
(2) "To cause to go" or "come," "to lead," "to drive" as, "to be carried away to Babylon" (2Ki 20:17), "to be carried away to Pilate" (Mr 15:1), "to carry away cattle" (Ge 31:18), and…
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/Sp3ms — Particle · suffixHTo/Sp3ms
