Exodus 29:32 — Word Study
WLCוְאָכַ֨ל אַהֲרֹ֤ן וּבָנָיו֙ אֶת־ בְּשַׂ֣ר הָאַ֔יִל וְאֶת־ הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
BSAAt the entrancepethach [doorway, threshold] to the Tentʼôhel [tabernacle, sacred dwelling] of Meetingmôwʻêd [appointed gathering, sacred season] AaronʼAhărôwn [the first high priest, Moses' brother] and his sonsbên [descendants, spiritual offspring] are to eatʼâkal [devour, consume] the meatbâsâr [flesh, body] of the ramʼayil [a mighty man; a post] and the breadlechem [food, grain, spiritual nourishment] that [is]ʼăsher in the basketçal [woven container, carrying vessel]
| Greek | English | Parsing |
|---|---|---|
| וְאָכַ֨ל | and he will eat | Verb, Qal, sequential perfect third person masculine singular |
| אַהֲרֹ֤ן | Aaron | Noun proper masculine |
| וּבָנָיו֙ | and sons his | Conjunction, noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| בְּשַׂ֣ר | [the] meat of | Noun common, masculine singular construct |
| הָאַ֔יִל | the ram | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַלֶּ֖חֶם | the bread | Particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| בַּסָּ֑ל | [is] in the basket | Preposition, noun common masculine singular absolute |
| פֶּ֖תַח | [the] entrance of | Noun common, masculine singular construct |
| אֹ֥הֶל | [the] tent of | Noun common, masculine singular construct |
| מוֹעֵֽד׃ | meeting | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the entrance to the Tent of Meeting, Aaron and his sons are to eat the meat of the ram and the bread that is in the basket. |
| KJV | And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation. |
| ASV | And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting. |
| YLT | and Aaron hath eaten — his sons also — the flesh of the ram, and the bread which [is] in the basket, at the opening of the tent of meeting; |
| WEB | Aaron and his sons shall eat the meat of the ram, and the bread that is in the basket, at the door of the Tent of Meeting. |
| BBE | And let Aaron and his sons make a meal of it, with the bread in the basket, at the door of the Tent of meeting. |
Where they part company is in the rendering of the verb אָכַל — see How Translations Differ.
The structure features a main clause with two objects and two prepositional phrases, indicating both what is eaten and where the action takes place.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & 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 29:32
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 Priestly Ordinationgenerated
Exodus 29:32 provides specific instructions for Aaron and his sons regarding their consecration as priests. They are to eat the meat of the ram and the bread at the entrance of the Tent of Meeting, emphasizing the sacredness of their role and the rituals involved in their ordination. This act of eating is not merely physical nourishment but a spiritual participation in the covenant between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 24:9–11 | Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, |
| 2 | Leviticus 10:12–14 | And Moses said to Aaron and his remaining sons, Eleazar and Ithamar, “Take the grain offering that remains from the offerings made by fire to the LORD and eat it without leaven beside the altar, because it is most holy. |
| 3 | Exodus 29:2–3 | along with unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil. Make them out of fine wheat flour, |
| 4 | Matthew 12:4 | He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָכַל, ve.'a.Khalgenerated
The verb אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption and figurative uses like destruction. In this context, it signifies a sacred act of consuming the offerings as part of the ordination process, highlighting the importance of these rituals for the priests.
The parsing indicates that it is a sequential perfect third person masculine singular verb, suggesting a completed action that is part of the ongoing ritual. This emphasizes that the eating is a definitive act in the consecration ceremony.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אָכַל governs the entire clause, indicating the action that Aaron and his sons must perform. The structure includes several noun phrases: the subject (Aaron and his sons), the object (the meat and the bread), and a prepositional phrase indicating where this action takes place (at the entrance of the Tent of Meeting).
The Hebrew word order places emphasis on the action of eating, followed by the specific items to be consumed, thus highlighting the significance of the offerings in the context of the ordination ritual.
Septuagint Backgroundgenerated
The Septuagint translates אָכַל as ἔδονται (edontai), meaning 'they will eat.' This choice indicates a straightforward rendering of the Hebrew command, preserving the sense of obligation in the eating of the sacrificial offerings.
The use of the future tense in the Greek reflects the same imperative nature of the Hebrew, emphasizing the importance of this act in the ritual.
In plain words — the whole versegenerated
Exodus 29:32 instructs Aaron and his sons to eat the ram's meat and the bread at the entrance of the Tent of Meeting. This act is part of their ordination as priests, emphasizing their role in the sacred rituals of the Israelite community.
Frequently Asked Questionsgenerated
Eating the ram's meat signifies their participation in the consecration process and their role as mediators between God and the people.
The bread represents sustenance and is part of the offerings, highlighting the importance of both physical and spiritual nourishment in the rituals.
The Tent of Meeting symbolizes the presence of God among His people and serves as the place where they gather for worship and sacrifices.
The offerings are sacred and reserved for those who are consecrated, emphasizing the holiness of the rituals and the distinction between the priests and the general population.
Reflection Questionsgenerated
- What does it mean to me to participate in sacred rituals or traditions in my own faith?
- How can I understand the importance of spiritual nourishment in my life, similar to the bread mentioned in this verse?
- In what ways can I honor the roles of spiritual leaders in my community, as Aaron was honored in his?
- How do I see the concept of sacred spaces in my own life, and how do I treat them?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Exodus 29:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Aaron and his sons shall eat of the flesh of the ram,.... Typical of the flesh of Christ, whose flesh is meat indeed, and to be eaten by faith, whereby it becomes spiritual food, savoury and
Read John Gill on Exodus 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE FEAST UPON THE .(31-34) The writer having digressed in Exodus 29:27 from his main subject (the consecration of Aaron and his sons) to the consideration of certain permanent laws which arose out of the occasion, returns to his main subject at this point, and records the directions which he received with respect to the feast that followed, as a matter of course, on the consecration sacrifice. The parts of the victim neither consumed on the altar nor assigned to the officiating priest, were to be boiled at the door of the Tabernacle (Leviticus 8:31), and there consumed by Aaron and his sons, together with the loaf of unleavened bread, the oiled cake, and the wafer, which still remained in…
Read Charles John Ellicott on Exodus 29 →CambridgeThe Cambridge Bible for Schools and Colleges32. that is in, &c.] that remains in it after the things mentioned in v. 23 have been taken from it.
Read Cambridge on Exodus 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings.
Read Daniel Denison Whedon on Exodus 29 →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
At the entrance to the Tent of Meeting, Aaron and his sons are to eat the meat of the ram and the bread that is in the basket.
Aaron and his sons shall eat the meat of the ram, and the bread that is in the basket, at the door of the Tent of Meeting.
At the entrance to the Tent of Meeting, Aaron and his sons are to eat the meat of the ram and the bread that is in the basket.
Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.
Tyndale line
And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.
And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting.
And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting.
And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.
And Aaron and his sonnes shall eate the flesh of the ram, and the bread that is in the basket, at the doore of ye Tabernacle of ye Congregation.
Strictly literal
And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the entrance of the tent of meeting.
and Aaron hath eaten — his sons also — the flesh of the ram, and the bread which [is] in the basket, at the opening of the tent of meeting;
and Aaron has eaten—his sons also—the flesh of the ram, and the bread which [is] in the basket, at the opening of the Tent of Meeting;
And Aaron with his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.
Aaron and his sons must eat the ram's meat and the bread that is in the basket at the entrance to the tent of meeting.
From the Latin
And Aaron and his sons shall eat it. The loaves also, that are in the basket, they shall eat in the entry of the tabernacle of the testimony,
Simplified
Aaron and his sons are to eat the ram's meat, and the bread that is in the basket, at the entrance to the Tent of Meeting.
And let Aaron and his sons make a meal of it, with the bread in the basket, at the door of the Tent of meeting.
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 agrees with the Masoretic Text here, word for word, affirming the consistency of this instruction across different textual traditions. The Dead Sea Scrolls, however, show some restoration, indicating that parts of the text were damaged but align with the Masoretic reading.
וְאָכַ֨ל אַהֲרֹ֤ן וּבָנָיו֙ אֶת־ בְּשַׂ֣ר הָאַ֔יִל וְאֶת־ הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
11 of the 13 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.
ואכל אהרן ובניו את בשׂר האיל ואת הלחם אשׁר בסל פתח אהל מועד
Agrees with the Masoretic Text here, word for word.
[ואכל] אהרון [ובני׳ו] [את] [בשר] [האיל] [ואת] [הלחם] אשר בסל פתח אהל [מועד]
2 words on the leather — 3 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 29:32
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-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
N-proper — Noun proper masculineHNpm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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)
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…
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ram
Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have “Aram.”
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
(high, exalted). A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob’s migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called ARAM in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and ARNI in the Revised Version of (Luke 3:33) The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with ARAM in (
elevated; sublime
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)
HC/To — Conjunction · particleHC/To
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
סַל (sal) means 'basket' and is derived from a word meaning 'willow twig.' It specifically refers to a woven basket. The entries consistently define it in this way, with no significant disagreement noted.
H5536 סַל basket
5536 cal sal
from 5549; properly, a willow twig (as pendulous), i.e. an
osier; but only as woven into a basket:--basket.
see HEBREW for 05549
סַל (sal) — basket.
basket
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
bas'-ket: Four kinds of "baskets" come to view in the Old Testament under the Hebrew names, dudh, Tene', cal and kelubh. There is little, however, in these names, or in the narratives where they are found, to indicate definitely what the differences of size and shape and use were. The Mishna renders us some help in our uncertainty, giving numerous names and descriptions of "baskets" in use among the ancient Hebrews (see Kreugel, Dasse Hausgerat in der Mishna, 39-45). They were variously m ade of willow, rush, palm-leaf, etc., and were used for various purposes, domestic and agricultural, for instance, in gathering and serving fruit, collecting alms in kind for the poor, etc. Some had handles, others lids, some both, others neither.
1. Meaning of Old Testament Terms:
Basket
There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17, 19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews.
(2.) That used (Heb. salsilloth’) in gathering grapes (Jer. 6:9).
(3.) That in which the first fruits of the harvest were presented, Heb. tene, (Deut. 26:2, 4). It was also used for household purposes. In form it tapered downwards like that called corbis by the…
The Hebrew terms used in the description of this article are as follows: (1) Sal , so called from the twigs of which it was originally made, specially used for holding bread. (Genesis 40:16) ff. (Exodus 29:3,23; Leviticus 8:2,26,31; Numbers 6:15,17,19) (2) Salsilloth , a word of kindred origin, applied to the basket used in gathering grapes. (Jeremiah 6:9) (3) Tene , in which the first-fruits of the harvest were presented. (26:2,4) (4) Celub , so called from its similarity to a bird-cage. (5) Dud , used for carrying fruit, (Jeremiah 24:1,2) as well as on a larger scale…
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
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…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
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…
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
N-ms — Noun common · masculine singular absoluteHNcmsa