Exodus 32:6 — Word Study
WLCוַיַּשְׁכִּ֙ימוּ֙ מִֽמָּחֳרָ֔ת וַיַּעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק׃ פ
BSASo the next daymochŏrâth [morrow, the following morning] they aroseshâkam▸ offeredʻâlâh▸ [presented to God, brought near] burnt offeringsʻôlâh [steps to the altar] and presentednâgash▸ [brought near, drew close with] peace offeringsshelem [a voluntary sacrifice, an expression of gratitude] And the peopleʻam [a nation] sat downyâshab▸ [dwelled, remained] to eatʼâkal [devour, consume] and drinkshâthâh [feast, celebrate] and got upqûwm▸ [rose, stood] to indulge in revelrytsâchaq [play, laugh, revel, immoral celebration, excessive joy]
| Greek | English | Parsing |
|---|---|---|
| וַיַּשְׁכִּ֙ימוּ֙ | and they rose early | Verb, Hiphil, sequential imperfect third person masculine plural |
| מִֽמָּחֳרָ֔ת | from [the] next day | Preposition, noun common feminine singular absolute |
| וַיַּעֲל֣וּ | and they offered up | Verb, Hiphil, sequential imperfect third person masculine plural |
| עֹלֹ֔ת | burnt offerings | Noun common, feminine plural absolute |
| וַיַּגִּ֖שׁוּ | and they brought near | Verb, Hiphil, sequential imperfect third person masculine plural |
| שְׁלָמִ֑ים | peace offerings | Noun common, masculine plural absolute |
| וַיֵּ֤שֶׁב | and it sat down | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָם֙ | the people | Particle, noun common masculine singular absolute |
| לֶֽאֱכֹ֣ל | to eat | Preposition, verb qal infinitive construct common |
| וְשָׁת֔וֹ | and to drink | Conjunction, verb qal infinitive absolute |
| וַיָּקֻ֖מוּ | and they arose | Verb, Qal, sequential imperfect third person masculine plural |
| לְצַחֵֽק׃ פ | to play | Preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the next day they arose, offered burnt offerings, and presented peace offerings. And the people sat down to eat and drink, and got up to indulge in revelry. |
| KJV | And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. |
| ASV | And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play. |
| YLT | and they rise early on the morrow, and cause burnt-offerings to ascend, and bring nigh peace-offerings; and the people sit down to eat and to drink, and rise up to play. |
| WEB | They rose up early on the next day, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. |
| BBE | So early on the day after they got up and made burned offerings and peace-offerings; and took their seats at the feast, and then gave themselves to pleasure. |
Where they part company is in the rendering of צָחַק — see How Translations Differ.
The sentence is structured around a main action with several phrases detailing the subsequent actions of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַם
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 32:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Golden Calf Incidentgenerated
Exodus 32:6 describes the Israelites' actions the day after Aaron built an altar for the golden calf. They rose early to offer sacrifices and then sat down to feast and revel, illustrating their abandonment of God in favor of idolatry. This incident highlights the tension between divine worship and human folly, as seen in the following verses where God expresses His anger at their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 24:4–5 | And Moses wrote down all the words of the LORD. Early the next morning he got up and built an altar at the base of the mountain, along with twelve pillars for the twelve tribes of Israel. |
| 2 | Numbers 25:2 | who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods. |
| 3 | Judges 16:23–25 | Now the lords of the Philistines gathered together to offer a great sacrifice to their god Dagon. They rejoiced and said, “Our god has delivered Samson our enemy into our hands.” |
| 4 | Amos 2:8 | They lie down beside every altar on garments taken in pledge. And in the house of their God, they drink wine obtained through fines. |
| 5 | Amos 8:10 | I will turn your feasts into mourning and all your songs into lamentation. I will cause everyone to wear sackcloth and every head to be shaved. I will make it like a time of mourning for an only son, and its outcome like a bitter day. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — צָחַק, le.tza.Chekgenerated
The verb צָחַק (tzachaq) means to laugh or play, often in a joyful or mocking manner. It can imply a strong emotional response, whether in merriment or scorn. In this context, it indicates a revelrous celebration that may have crossed into excess.
This verb is used in various forms and contexts, including literal laughter and figurative expressions of joy or mockery. The parsing shows it is in the piel form, which often conveys an intensified action, suggesting a lively or boisterous atmosphere among the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the general meaning of the verse, capturing the essence of the people's actions after their offerings.
Sentence Structuregenerated
The main verb of the verse is וַיַּשְׁכִּ֙ימוּ֙ (vai.yashki.mu), 'and they rose early', which governs the subsequent actions of the people. This structure emphasizes the sequence of their activities following their offerings.
The sentence includes multiple clauses detailing actions: offering sacrifices, sitting to eat and drink, and rising to indulge in revelry, which creates a rhythm of actions that reflects the fervor of the celebration.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּשְׁכִּ֙ימוּ֙ as ὀρθρίσας (orthrisa), indicating a focus on the early rising aspect, while צָחַק is rendered as παίζειν (paizein), which highlights the playful or revelrous nature of their actions.
This choice of words in the Septuagint suggests a broader interpretation of their activities, emphasizing both the physical act of rising and the spirit of the celebration.
In plain words — the whole versegenerated
Exodus 32:6 describes how the Israelites rose early the next day to offer burnt and peace offerings. Afterward, they sat down to eat and drink, and then they got up to indulge in revelry, which highlights their shift from worship to excess.
Frequently Asked Questionsgenerated
This phrase indicates a communal celebration, where the people gathered to enjoy food and drink, reflecting their abandonment of proper worship.
These offerings were traditional acts of worship meant to express gratitude and seek favor from God, though they were misdirected in this context.
The revelry signifies a departure from worshiping God, illustrating the Israelites' turn to idolatry and excess in their celebration.
This incident highlights the struggle of the Israelites to remain faithful to God amidst their experiences in the wilderness, showcasing their tendency to revert to idolatry.
Reflection Questionsgenerated
- In what ways do I see myself indulging in distractions that pull me away from my relationship with God?
- How can I ensure that my celebrations and gatherings honor God rather than lead me away from Him?
- What steps can I take to cultivate a heart of gratitude and worship in my daily life?
- How do I respond to moments of temptation to engage in behavior that does not align with my faith?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this passage to discuss the nature of worship and idolatry, illustrating the consequences of turning away from God.
Of old, the Word educated through Moses and after that through the prophets; even Moses was in fact a prophet. For the law was the education of children difficult to control.Early Church Fathers on Exodus 32 →
But he who has engulfed and plunged himself in such wallowing places, falls also into the snare of unbelief; for the people sat down to eat and to drink, and required that gods should be made for them.Early Church Fathers on Exodus 32 →
But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying.Early Church Fathers on Exodus 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 32:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they rose up early in the morning,.... Being eager of, and intent upon their idol worship: and offered burnt offerings; upon the altar Aaron had made, where they were wholly consumed: and brought
Read John Gill on Exodus 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. They rose up early on the morrow.
Read Robert Jamieson on Exodus 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBrought peace-offerings, but no sin-offerings, which they most needed. The people sat down to eat and to drink; for the sacrifices were accompanied with feasting, both among the worshippers of the true God, and among idolaters. See 24:11. Rose up to play, by shouting, and singing, and dancing, as it appears from
Read Matthew Poole on Exodus 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 32:6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.Ver. 6. Rose up to play.] To dance about the calf. Now, if they were so cheered and strengthened by those baneful bits, those murdering morsels; should not we much more by God’ s spiritual provisions, to dance as David did, to do his work with all our might
Read John Trapp on Exodus 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) They rose up early.—Impatient to begin the new worship, the people rose with the dawn, and brought offerings, and offered sacrifice. Whether Aaron took part in these acts—which constituted the actual worship of the idol—is left doubtful. Burnt offerings, and . . . peace offerings.—Sacrifices of both kinds were pre-Mosaical, not first originated by the Law, though deriving confirmation from it. Offerings of both kinds are noticed in Genesis 4:3-4; Exodus 18:12. The people sat down to eat and to drink, and rose up to play.—A feast always followed a sacrifice (see Exodus 18:12; Exodus 24:5; Exodus 24:11). In feasting therefore upon what they had offered, the Israelites did no wrong; but…
Read Charles John Ellicott on Exodus 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The people sat down to eat and to drink] The burnt-offerings were wholly consumed; the peace-offerings, when the blood bad been poured out, became the food of the priests, c. When therefore the strictly religious part of these ceremonies was finished, the people sat down to eat of the peace-offerings, and this they did merely as the idolaters, eating and drinking to excess. And it appears they went much farther, for it is said they rose up to play, לצחק letsachek, a word of ominous import, which seems to imply here fornicating and adulterous intercourse and in some countries the verb to play is still used precisely in this sense. In this sense the original is evidently used…
Read AdamClarke on Exodus 32 →CambridgeThe Cambridge Bible for Schools and Colleges6. burnt offerings and peace offerings] Cf. on Exodus 20:24. to eat and to drink] i.e. to take part in the sacred meal accompanying the peace-offering; cf. on Exodus 18:12. to play] to amuse themselves, e.g. by singing and dancing, vv. 18, 19. Comp. the quotation in 1 Corinthians 10:7.
Read Cambridge on Exodus 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Rose up early — It was to be a day of festivity and joy, and they were eager to begin it early. Burnt offerings, and… peace offerings — See note on Exodus 20:24.
Read Daniel Denison Whedon on Exodus 32 →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
So the next day they arose, offered burnt offerings, and presented peace offerings. And the people sat down to eat and drink, and got up to indulge in revelry.
They rose up early on the next day, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
So the next day they arose, offered burnt offerings, and presented peace offerings. And the people sat down to eat and drink and got up to indulge in revelry.
So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, and they rose up to play.
Tyndale line
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
And they rose early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and rose up to play.
So they rose vp the next day in the morning, and offred burnt offerings, and brought peace offrings: also the people sate them downe to eate and drinke, and rose vp to play.
Strictly literal
And they rose up early on the morrow, and offered up burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to sport.
and they rise early on the morrow, and cause burnt-offerings to ascend, and bring nigh peace-offerings; and the people sit down to eat and to drink, and rise up to play.
and they rise early on the next day, and cause burnt-offerings to ascend, and bring peace-offerings near; and the people sit down to eat and to drink, and rise up to play.
And they rose up early on the morrow, and offered burnt-offerings, and brought near peace-offerings; and the people sat down to eat and to drink, and rose up to play.
The people arose early the next day and offered burnt offerings and brought fellowship offerings. Then they sat down to eat and to drink, and then got up to carouse in wild celebration.
From the Latin
And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat, and drink, and they rose up to play.
Simplified
Early the next day they sacrificed burnt offerings and presented peace offerings. Then they sat down to celebrate with eating and drinking. Then they got up to dance, and it became like an orgy.
So early on the day after they got up and made burned offerings and peace-offerings; and took their seats at the feast, and then gave themselves to pleasure.
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 aligns closely with the Septuagint, with minor variations. The Samaritan Pentateuch differs in three words, indicating slight variations in the text but maintaining the overall narrative. The Dead Sea Scrolls show some restored words but largely agree with the Masoretic Text.
וַיַּשְׁכִּ֙ימוּ֙ מִֽמָּחֳרָ֔ת וַיַּעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק׃ פ
11 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.
וישׁכמו ממחרת ויעלו עלות ויגישׁו שׁלמים וישׁב העם לאכל ושׁתו ויקמו לצחק
3 words differ from the Masoretic Text: ישׁכמו (rise early), עלות (burnt-offering), יגישׁו (approach)
[וישכימו] ממוחרת [ויעלו] [עלת] [ויגשו] [שלמים] [וישב] [העם] [לאכול] ושתו [ויקומו] [לצחק]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 32:6
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.
שָׁכַם (shakam) is a verb that means to rise or start early. It is a denominative form derived from a root meaning to incline or load up. The entries indicate its use primarily in the Hiphil form, suggesting actions like getting up early or making an early start.
[שָׁכַם] 65 vb. Hiph. denom. start, rise, early
base
H7925 שָׁכַם vb. Hiph. denom. start, rise, early
7925 shakam shaw-kam'
a primitive root; properly, to incline (the shoulder to a
burden); but used only as denominative from 7926; literally,
to load up (on the back of man or beast), i.e. to start early
in the morning:--(arise, be up, get (oneself) up, rise up)
early (betimes), morning.
see HEBREW for 07926
שָׁכַם (sha.kham) — to rise.
1) to rise or start early
1a) (Hiphil)
1a1) to rise early, make an early start
1a2) early (as adverb)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
ur'-li (orthros, and related words; proi):
The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
N-fp — Noun common · feminine plural absoluteHNcfpa
See SACRIFICE.
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
שֶׁ֫לֶם (shelem) refers to a type of voluntary sacrifice, specifically a peace offering made in thanks or to establish friendship or alliance. It is derived from the root meaning requital. The entries consistently emphasize its role as a sacrifice of thanks.
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
base
H8002 שֶׁ֫לֶם sacrifice for alliance or friendship, ‘peace-offering’
8002 shelem sheh'-lem
from 7999; properly, requital, i.e. a (voluntary) sacrifice
in thanks:--peace offering.
see HEBREW for 07999
שֶׁ֫לֶם (she.lem) — peace offering.
1) peace offering, requital, sacrifice for alliance or friendship
1a) voluntary sacrifice of thanks
N-mp — Noun common · masculine plural absoluteHNcmpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
צָחַק (tsachaq) is a Hebrew verb meaning to laugh, with implications of jesting, mocking, or playing. It has a root meaning of laughing outright, whether in merriment or scorn. The entries indicate its use in various forms, including Qal (to laugh) and Piel (to jest or make sport).
[צָחַק] vb. laugh
Qal laugh
Pi.
jest
sport, play
base
H6711 צָחַק laugh .laugh
. . jest
. sport, play
6711 tsachaq tsaw-khak'
a primitive root; to laugh outright (in merriment or scorn);
by implication, to sport:--laugh, mock, play, make sport.
צָחַק (tsa.chaq) — to laugh.
1) to laugh, mock, play
1a) (Qal) to laugh
1b) (Piel)
1b1) to jest
1b2) to sport, play, make sport, toy with, make a toy of
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
pla.
See GAMES.