Exodus 40:26 — Word Study
WLCוַיָּ֛שֶׂם אֶת־ מִזְבַּ֥ח הַזָּהָ֖ב בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵ֖י הַפָּרֹֽכֶת׃
BSAMoses placedsûwm▸ [set in position, appointed] the goldzâhâb [valuable, brilliant] altarmizbêach [place of sacrifice, offering] in the Tentʼôhel [nomad's home, tabernacle] of Meetingmôwʻêd [sacred gathering, appointed time] in frontpânîym of the veilpôreketh [before the presence, facing, curtain, screen]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֛שֶׂם | and he put | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מִזְבַּ֥ח | [the] altar of | Noun common, masculine singular construct |
| הַזָּהָ֖ב | gold | Particle, noun common masculine singular absolute |
| בְּאֹ֣הֶל | in [the] tent of | Preposition, noun common masculine singular construct |
| מוֹעֵ֑ד | meeting | Noun common, masculine singular absolute |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| הַפָּרֹֽכֶת׃ | the curtain | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moses placed the gold altar in the Tent of Meeting, in front of the veil, |
| KJV | ¶ And he put the golden altar in the tent of the congregation before the vail: |
| ASV | And he put the golden altar in the tent of meeting before the veil: |
| YLT | And he setteth the golden altar in the tent of meeting, before the vail, |
| WEB | He put the golden altar in the Tent of Meeting before the veil; |
| BBE | And he put the gold altar in the Tent of meeting, in front of the veil: |
Where they part company is מִזְבַּח — see How Translations Differ.
One main verb with multiple phrases detailing the action and its context. The structure emphasizes the significance of the altar's placement.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbשׂים
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 40:26
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 Setting Up of the Tabernaclegenerated
Exodus 40:26 describes Moses placing the gold altar in the Tent of Meeting, a significant act in the establishment of Israel's worship. This altar served as a place for offerings, reflecting God's instructions for the tabernacle's construction and function, as seen throughout the book of Exodus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 40:5 | Place the gold altar of incense in front of the ark of the Testimony, and hang the curtain at the entrance to the tabernacle. |
| 2 | Exodus 30:1–10 | “You are also to make an altar of acacia wood for the burning of incense. |
| 3 | Matthew 23:19 | You blind men! Which is greater: the gift, or the altar that makes it sacred? |
| 4 | John 11:42 | I knew that You always hear Me, but I say this for the benefit of the people standing here, so they may believe that You sent Me.” |
| 5 | John 17:1–26 | When Jesus had spoken these things, He lifted up His eyes to heaven and said, “Father, the hour has come. Glorify Your Son, that Your Son may glorify You. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מִזְבַּח, miz.Bachgenerated
The noun מִזְבֵּחַ (mizbeach) means 'altar' and is derived from a root indicating the act of slaying, which connects it to sacrificial practices. It signifies a dedicated space for offerings to God, central to the worship rituals of the Israelites.
In this verse, the altar is specifically identified as gold, emphasizing its value and importance in the worship setting. The use of this term highlights the altar's role as a sacred place of sacrifice, integral to the covenant relationship between God and His people.
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 is וַיָּ֛שֶׂם, and he put, which governs the entire clause. The structure includes a noun phrase for the object, followed by a prepositional phrase indicating location, and another noun phrase specifying the altar's material.
The Hebrew word order places the verb first, highlighting the action of placing the altar, followed by its specifics, which emphasizes the importance of the altar in the worship setting.
Septuagint Backgroundgenerated
The Septuagint translates the verb וַיָּ֛שֶׂם as ἔθηκεν (ethēken), meaning 'he placed.' This choice maintains the action of setting something in a specific location, similar to the Hebrew.
The Greek term θυσιαστήριον (thusiastērion) for 'altar' captures the sacrificial aspect, aligning with the Hebrew understanding of the altar as a place of offering.
In plain words — the whole versegenerated
Exodus 40:26 tells us that Moses placed the gold altar in the Tent of Meeting, in front of the veil. This act was part of the setup of the tabernacle, which was central to Israel's worship practices.
Frequently Asked Questionsgenerated
The gold altar was a place for burning incense, symbolizing the prayers of the people ascending to God.
The placement signifies the altar's role in approaching God's presence, as the veil separates the holy from the most holy.
The Tent of Meeting represents God's dwelling among His people, where they could encounter Him.
This verse highlights the importance of the altar as a central element in the worship system established by God for His people.
Reflection Questionsgenerated
- What does the gold altar symbolize in the context of worship?
- How can understanding the placement of the altar deepen my appreciation for the tabernacle's design?
- In what ways do I approach God in my own life, similar to the practices established in the tabernacle?
- How does the idea of a sacred meeting place resonate with my understanding of community and worship?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Exodus 40:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he put the golden altar,.... The altar of incense; so called because it was overlaid with gold, and to distinguish it from the altar of burnt offering, which was covered with brass: to this altar
Read John Gill on Exodus 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) He put the golden altar . . . Before the vail.—In front of the Ark, the mercy-seat, and the place assigned to the Shechinah (Exodus 25:22), but separated from them by the vail. (Comp. Exodus 30:6.)
Read Charles John Ellicott on Exodus 40 →CambridgeThe Cambridge Bible for Schools and Colleges26. See v. 5a, Exodus 30:6. The ‘golden altar,’ as Exodus 39:38.
Read Cambridge on Exodus 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE ORDER TO SET UP THE , Exodus 40:1-16. The formality of this command to erect the sanctuary involves an incidental repetition of what has already been described.
Read Daniel Denison Whedon on Exodus 40 →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
Moses placed the gold altar in the Tent of Meeting, in front of the veil,
He put the golden altar in the Tent of Meeting before the veil;
Moses placed the gold altar in the Tent of Meeting, in front of the veil,
And he put the gold altar in the tent of meeting in front of the curtain,
Tyndale line
¶ And he put the golden altar in the tent of the congregation before the vail:
And he put the golden altar in the tent of meeting before the veil:
And he put the golden altar in the tent of meeting before the veil:
And he put the golden altar in the tent of the congregation, before the vail:
Moreouer he set the golden Altar in the Tabernacle of the Congregation before the vayle,
Strictly literal
And he put the golden altar in the tent of meeting before the veil.
And he setteth the golden altar in the tent of meeting, before the vail,
And he sets the golden altar in the Tent of Meeting, before the veil,
And he placed the golden altar in the tabernacle of the congregation before the vail.
He put the golden incense altar into the tent of meeting in front of the curtain.
From the Latin
And he put also the hanging in the entry of the tabernacle of the testimony,
Simplified
Moses set up the gold altar in the Tent of Meeting, in front of the veil,
And he put the gold altar in the Tent of meeting, in front of the veil:
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 reads: וַיָּ֛שֶׂם אֶת־ מִזְבַּ֥ח הַזָּהָ֖ב בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵ֖י הַפָּרֹֽכֶת׃. The Samaritan Pentateuch agrees word for word. The Dead Sea Scrolls show some damage, with three words intact and the rest supplied by an editor, but the essential meaning remains consistent.
וַיָּ֛שֶׂם אֶת־ מִזְבַּ֥ח הַזָּהָ֖ב בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵ֖י הַפָּרֹֽכֶת׃
6 of the 8 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.
וישׂם את מזבח הזהב באהל מועד לפני הפרכת
Agrees with the Masoretic Text here, word for word.
[וישם] [את] [מזבח] [הזהב] באהל מועד לפני [הפרכת]
3 words on the leather — 5 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 40:26
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.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
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
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…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
פָּרֹ֫כֶת (poreketh) refers to a curtain or veil, specifically one that separates the Most Holy Place in the tabernacle. It is derived from a root meaning to shut off. The entries consistently emphasize its function as a screen or separatrix.
פָּרֹ֫כֶת 25 n.f. curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
base
H6532 פָּרֹ֫כֶת curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
6532 poreketh po-reh'-keth
feminine active participle of the same as 6531; a separatrix,
i.e. (the sacred) screen:--vail.
see HEBREW for 06531
פָּרֹ֫כֶת (po.re.khet) — curtain.
curtain, veil
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kur'-t'-n, -ten, -tin: The word ordinarily used for curtain is yeri`ah. Thus in Ex 26:1 ff; 36:8 ff of the curtains of the tabernacle (see TABERNACLE); in 2Sa 7:2; Ps 104:2; So 1:5; Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7.
Figurative: In Isa 40:22 (like Ps 104:2, of the heavens), the word used is doq, literally, "gauze."
Curtain
(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat’s hair, covered the tabernacle (Ex. 26:1-13; 36:8-17).
(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a “veil of blue, and purple, and scarlet, and fine twined linen of cunning work” (Ex. 26:31; Lev. 16:2; Num. 18:7).
(3.) “Stretcheth out the heavens as a curtain” (Isa. 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer.…