Ezekiel 40:39 — Word Study
WLCוּבְאֻלָ֣ם הַשַּׁ֗עַר שְׁנַ֤יִם שֻׁלְחָנוֹת֙ מִפּ֔וֹ וּשְׁנַ֥יִם שֻׁלְחָנ֖וֹת מִפֹּ֑ה לִשְׁח֤וֹט אֲלֵיהֶם֙ הָעוֹלָ֔ה וְהַחַטָּ֖את וְהָאָשָֽׁם׃
BSAInside the porticoʼûwlâm [a covered area at the entrance, a vestibule] of the gatewayshaʻar [gate, entrance] [were] twoshᵉnayim tablesshulchân [a place of communion] on each sidepôh on whichʼêl the burnt offeringsʻôlâh [to be completely consumed, a step to the altar] sin offeringschaṭṭâʼâh [for atonement, purification] and guilt offeringsʼâshâm [a trespass, to make amends] were to be slaughteredshâchaṭ [killed, sacrificed]
| Greek | English | Parsing |
|---|---|---|
| וּבְאֻלָ֣ם | and [were] in [the] porch of | Conjunction, preposition, noun common masculine singular construct |
| הַשַּׁ֗עַר | the gate | Particle, noun common masculine singular absolute |
| שְׁנַ֤יִם | two | Adj |
| שֻׁלְחָנוֹת֙ | tables | Noun common, feminine plural absolute |
| מִפּ֔וֹ | from here | Preposition, adverb |
| וּשְׁנַ֥יִם | and two | Conjunction |
| שֻׁלְחָנ֖וֹת | tables | Noun common, feminine plural absolute |
| מִפֹּ֑ה | from here | Preposition, adverb |
| לִשְׁח֤וֹט | to slaughter | Preposition, verb qal infinitive construct common |
| אֲלֵיהֶם֙ | to them | Preposition, suffix |
| הָעוֹלָ֔ה | the burnt offering | Particle, noun common feminine singular absolute |
| וְהַחַטָּ֖את | and the sin offering | Conjunction, particle, noun common feminine singular absolute |
| וְהָאָשָֽׁם׃ | and the guilt offering | Conjunction, particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered. |
| KJV | ¶ And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering. |
| ASV | And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering. |
| YLT | And in the porch of the gate [are] two tables on this side, and two tables on that side, to slaughter on them the burnt-offering, and the sin-offering, and the guilt-offering; |
| WEB | In the porch of the gate were two tables on this side and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering. |
| BBE | And in the covered way of the doorway there were two tables on this side and two tables on that side, on which the burned offering and the sin-offering and the offering for error were put to death: |
The translations agree on the terminology for the act of slaughtering the offerings.
The verse consists of a main clause followed by a subordinate clause that specifies the purpose of the tables.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Ezekiel 40:39
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 Vision of the Templegenerated
Ezekiel 40:39 describes the structure and function of the temple's gateway, emphasizing the arrangements for sacrificial offerings. This verse is part of a larger vision where Ezekiel outlines the meticulous details of the temple, reflecting God's desire for order and holiness in worship. The sacrificial system is central to the worship practices outlined in the Old Testament, serving as a means for atonement and communion with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 41:22 | There was an altar of wood three cubits high and two cubits square. Its corners, base, and sides were of wood. And the man told me, “This is the table that is before the LORD.” |
| 2 | Ezekiel 44:16 | They alone shall enter My sanctuary and draw near to My table to minister before Me. They will keep My charge. |
| 3 | Malachi 1:7–12 | By presenting defiled food on My altar. But you ask, ‘How have we defiled You ?’ By saying that the table of the LORD is contemptible. |
| 4 | Luke 22:30 | so that you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel. |
| 5 | 1 Corinthians 10:16–21 | Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שְׁח֤וֹט, lish.Chotgenerated
The verb שָׁחַט (shachat) means 'to slaughter' and is often used in the context of sacrificial rites. It conveys the act of killing an animal, particularly for religious offerings. This verb appears in various forms throughout the Hebrew Bible, emphasizing its significance in rituals for atonement and worship.
In this verse, it indicates the specific action to be performed on the offerings placed on the tables, highlighting the importance of the sacrificial system in maintaining 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 structure of the verse is built around two main clauses: the first identifies the location of the tables, while the second describes the purpose of these tables. The finite verb שְׁח֤וֹט (to slaughter) governs the actions related to the offerings.
The Hebrew word order emphasizes the location and function of the tables, indicating their significance in the sacrificial rites.
Septuagint Backgroundgenerated
The Septuagint translates שְׁח֤וֹט as σφάζωσιν, which means 'to slaughter' or 'to kill.' This choice maintains the focus on the act of sacrifice and underscores its importance in the context of worship.
The use of this particular Greek term reflects a direct correlation to the Hebrew root, emphasizing the continuity of sacrificial practices from the Hebrew to the Greek texts.
In plain words — the whole versegenerated
Ezekiel 40:39 describes the portico of the gateway, where there are two tables on each side for the purpose of slaughtering burnt offerings, sin offerings, and guilt offerings. This arrangement highlights the importance of sacrifices in the worship practices of the temple.
Frequently Asked Questionsgenerated
The tables are designated for the slaughtering of various offerings, which are crucial for atonement and worship in the temple.
The arrangement likely reflects the need for multiple offerings to be processed simultaneously, emphasizing the communal aspect of worship.
The verse specifies burnt offerings, sin offerings, and guilt offerings, each serving distinct purposes in the sacrificial system.
This verse is part of Ezekiel's detailed vision of the temple, which emphasizes God's holiness and the proper conduct of worship among His people.
Reflection Questionsgenerated
- What does this arrangement of tables tell us about the importance of sacrifice in worship?
- How can we understand the significance of the offerings mentioned in this verse in our own spiritual practices?
- In what ways does this passage reflect God's desire for order and holiness in worship?
- How does the sacrificial system in the Old Testament inform our understanding of atonement today?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse in his homilies, discussing the significance of the tables in the temple's sacrificial system.
And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering.Early Church Fathers on Ezekiel 40 →
And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them.Early Church Fathers on Ezekiel 40 →
That the holocaust might be slain upon them, and for sin, and for trespass. Concerning the four tables of the inner vestibule it is said: "That the holocaust might be slain upon them, and for sin,Early Church Fathers on Ezekiel 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 40:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the porch of the gate were two tables on this side, and two tables on that side,.... This is still the north gate of the inward court, which had a porch that reached from the outward to the
Read John Gill on Ezekiel 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering. No JFB commentary on these verses.
Read Robert Jamieson on Ezekiel 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough the words seem so express, yet doubt is made whether any table were in the very porch itself, and think they would cumber the passage, but sure where only the priests in course of ministration entered, there would be no great crowd; therefore I conceive that these two pairs of tables were set in the very porch of the gate, which is the letter of the text.
Read Matthew Poole on Ezekiel 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 40:39 And in the porch of the gate [were] two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.Ver. 39. Two tables.] See on Ezekiel 40:38.
Read John Trapp on Ezekiel 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) In the porch.—The preposition admits the sense of either in or by, but as the porch was very small for two tables on either side, and as a thoroughfare would be an inconvenient place for the slaughter of the victims, it is better to take the sense of by. The four tables were arranged, two on either side, near the porch.
Read Charles John Ellicott on Ezekiel 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. The porch of the gate] The north gate of the court of the priests. See Q in the plan. See Clarke on Ezekiel 48:35. Two tables] Some say of marble. See dddd in the plan. See Clarke on Ezekiel 48:35.
Read AdamClarke on Ezekiel 40 →CambridgeThe Cambridge Bible for Schools and Colleges39. The verse states what was in the porch, in antithesis to Ezekiel 40:38. Possibly the words “to slay thereon” are used generally, not of the actual slaughtering, but of the manipulation of the flesh of the victims. In Ezekiel 40:41 it is said that there were eight tables on which they slew, four of which were certainly outside the porch. If the burnt, sin and trespass offerings (LXX. omits burnt offerings here) were slain in the porch, there would remain only the peace offerings to slay outside.
Read Cambridge on Ezekiel 40 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the porch - Not under the covered portico, which was only ten cubits broad Ezekiel 40:9, but in the angles formed by the porch and gate-front.
Read Albert Barnes on Ezekiel 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
Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered.
In the porch of the gate were two tables on this side and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering.
Inside the portico of the gateway were two tables on each side, on which the burnt offerings, sin offerings, and guilt offerings were to be slaughtered.
In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering.
Tyndale line
¶ And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.
And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering.
And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the guilt offering.
And in the porch of the gate were two tables on this side, and two tables on that side, to slay upon it the burnt-offering and the sin-offering and the trespass-offering.
And in the porch of the gate stoode two tables on this side, and two tables on that side, vpon the which they slew the burnt offring, and the sinne offring, and the trespas offring.
Strictly literal
And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering.
And in the porch of the gate [are] two tables on this side, and two tables on that side, to slaughter on them the burnt-offering, and the sin-offering, and the guilt-offering;
And in the porch of the gate [are] two tables on this side and two tables on that side, to slaughter on them the burnt-offering, and the sin-offering, and the guilt-offering;
And in the porch of the gate were two tables on this side, and two tables on that side, to slaughter thereon the burnt-offerings and the sin-offerings and the trespass-offerings.
There were two tables on each side of each portico, on which the burnt offering was slaughtered, and also the sin offering and the guilt offering.
From the Latin
And in the porch of the gate were two tables on this side, and two tables on that side: that the holocaust, and the sin offering, and the trespass offering might be slain thereon.
Simplified
Inside the gateway porch were two tables on both sides, where the sacrificial animals were slaughtered for burnt offerings, sin offerings, and guilt offerings.
And in the covered way of the doorway there were two tables on this side and two tables on that side, on which the burned offering and the sin-offering and the offering for error were put to death:
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 and the Septuagint largely agree in this verse, with 11 of the 13 words matching. The Septuagint reflects the same concepts but presents them in its own word order.
וּבְאֻלָ֣ם הַשַּׁ֗עַר שְׁנַ֤יִם שֻׁלְחָנוֹת֙ מִפּ֔וֹ וּשְׁנַ֥יִם שֻׁלְחָנ֖וֹת מִפֹּ֑ה לִשְׁח֤וֹט אֲלֵיהֶם֙ הָעוֹלָ֔ה וְהַחַטָּ֖את וְהָאָשָֽׁם׃
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.
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 Ezekiel 40:39
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.
אוּלָם (uwlam) refers to a structure like a porch or hall, particularly in the context of Solomon's palace and temple. It is derived from a root meaning to tie, indicating a connection to the building. The term covers various types of halls, including those for justice and the throne, as mentioned in 1 Kings 7:8.
אוּלָם n.m. 1 K 7:8 porch
in Solomon’s temple
in Sol.’s palace
in temple of Ezek.’s vision
base
H197 אוּלָם
197 'uwlam oo-lawm'
or (shortened) ,ulam {oo-lawm'}; from 481 (in the sense of
tying); a vestibule (as bound to the building):--porch.
see HEBREW for 0481
אוּלָם (u.lam) — Hall (of pillars).
A hall or porch in Solomon's palace
אוּלָם (u.lam) — Hall (of Justice).
A hall in Solomon's palace
אוּלָם (u.lam) — Hall (of the Throne).
A hall or porch in Solomon's temple
אוּלָם (u.lam) — Portico.
A hall or porch of the temple
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/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…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
too.
See NUMBER.
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-mp — Noun common · feminine plural absoluteHNcfpa
Tables
(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See ABRAHAM’S BOSOM; BANQUET; MEALS.)
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
Prep | Adv — Preposition · adverbHR/D
her, in composition:
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
HC/Acbda — ConjunctionHC/Acbda
too.
See NUMBER.
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Tables
(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See ABRAHAM’S BOSOM; BANQUET; MEALS.)
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
HR/D — Preposition · adverbHR/D
her, in composition:
שָׁחַט (shachat) is a Hebrew verb meaning to slaughter or kill, often in the context of sacrifice. It can refer to the slaughtering of animals for food or ritual purposes, as well as the killing of people in a sacrificial context. The noun form שַׁחֲטָה (shachat) is noted as a doubtful term, with a reference in Hosea 5:2.
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
base
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
ref
H7819a שָׁחַט slaughter, beat H7819b שַׁחֲטָה doubtful word
7819 shachat shaw-khat'
a primitive root; to slaughter (in sacrifice or
massacre):--kill, offer, shoot out, slay, slaughter.
שָׁחַט (sha.chat) — to slaughter.
v
1) to kill, slaughter, beat
1a) (Qal)
1a1) to slaughter
1a1a) beast for food
1a1b) sacrifice
1a1c) person in human sacrifice
1a1d) beaten, hammered (of shekels)
1b) (Niphal) to be slaughtered, be slain (of food or sacrifice)
Also means: sha.chat (שָׁחוּט "beaten" H7820)
שַׁחֲטָה (sha.cha.tah) — slaughtering.
1) (BDB) slaughtering
1a) word doubtful
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3mp
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
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)