Ezekiel 43:21 — Word Study
WLCוְלָ֣קַחְתָּ֔ אֵ֖ת הַפָּ֣ר הַֽחַטָּ֑את וּשְׂרָפוֹ֙ בְּמִפְקַ֣ד הַבַּ֔יִת מִח֖וּץ לַמִּקְדָּֽשׁ׃
BSAThen you are to take awaylâqach [remove, set aside] the bullpar [young ox, for sacrifice] for the sin offeringchaṭṭâʼâh [guilt, punishment] and burn itsâraph [set on fire, kindle flames] in the appointed partmiphqâd [designated, set apart] of the temple areabayith [house, dwelling place] outsidechûwts [beyond, without] the sanctuarymiqdâsh [holy place, sacred space]
| Greek | English | Parsing |
|---|---|---|
| וְלָ֣קַחְתָּ֔ | and you will take | Verb, Qal, sequential perfect second person masculine singular |
| אֵ֖ת | the object marker | Particle |
| הַפָּ֣ר | the young bull | Particle, noun common masculine singular absolute |
| הַֽחַטָּ֑את | the sin offering | Particle, noun common feminine singular absolute |
| וּשְׂרָפוֹ֙ | and someone will burn it | Verb qal sequential perfect third person masculine singular, suffix |
| בְּמִפְקַ֣ד | in [the] appointed place of | Preposition, noun common masculine singular construct |
| הַבַּ֔יִת | the house | Particle, noun common masculine singular absolute |
| מִח֖וּץ | from [the] outside | Preposition, noun common masculine singular absolute |
| לַמִּקְדָּֽשׁ׃ | of the sanctuary | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then you are to take away the bull for the sin offering and burn it in the appointed part of the temple area outside the sanctuary. |
| KJV | Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary. |
| ASV | Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary. |
| YLT | And thou hast taken the bullock of the sin-offering, and hast burnt it in the appointed place of the house at the outside of the sanctuary. |
| WEB | You shall also take the bull of the sin offering, and it shall be burned in the appointed place of the house, outside of the sanctuary. |
| BBE | And you are to take the ox of the sin-offering, and have it burned in the special place ordered for it in the house, outside the holy place. |
Where they part company is in the details of the sacrificial instructions, but they all maintain the core meaning.
The structure features a main command followed by details about the object and location, emphasizing the ritual's requirements.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 43:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Sacrificial Offeringsgenerated
Ezekiel 43:21 provides specific instructions regarding the sin offering, emphasizing the need for ritual purity and the proper handling of sacrifices. This verse is part of a larger section detailing the reestablishment of worship practices in the temple, reflecting a return to covenant faithfulness after exile. The surrounding verses (20-23) outline the purification process and the offerings required to atone for sin, highlighting the seriousness of sin and the necessity of atonement.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 29:14 | But burn the flesh of the bull and its hide and dung outside the camp; it is a sin offering. |
| 2 | Leviticus 4:12 | all the rest of the bull—he must take outside the camp to a ceremonially clean place where the ashes are poured out, and there he must burn it on a wood fire on the ash heap. |
| 3 | Leviticus 8:17 | But the bull with its hide, flesh, and dung he burned outside the camp, as the LORD had commanded him. |
| 4 | Hebrews 13:11–12 | Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — לָקַח, ve.La.kach.tagenerated
The verb לָקַח (*laqach*) means 'to take' and encompasses a range of actions such as receiving, seizing, or carrying away. Here, it specifically refers to the act of taking the bull for the sin offering, indicating a deliberate and ceremonial action.
This verb is in the sequential perfect tense, second person masculine singular, indicating a command directed at the priest. The use of this form emphasizes the immediacy and authority of the instruction, as the priest is to take the bull as part of the sacrificial ritual.
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 governing the verse is לָקַחְתָּ, you will take, which is followed by the object אֵת הַפָּר, the young bull, and the additional phrases that detail the action of burning and the location of the sacrifice. The structure is straightforward, with the verb leading the command and the details following in a clear sequence.
The sentence is organized with the main action at the forefront, followed by the object and the prepositional phrases that describe where the burning is to occur, emphasizing the ritual's specific requirements.
Septuagint Backgroundgenerated
The Septuagint translates לָקַח as λήμψονται, which indicates a similar action of taking. This choice reflects the continuity of the sacrificial practices from Hebrew to Greek thought, maintaining the importance of the act in the context of worship.
The LXX's rendering of חַטָּאת as ἁμαρτίας aligns with the understanding of sin and atonement, emphasizing the sacrificial nature of the offering in both texts.
In plain words — the whole versegenerated
Ezekiel 43:21 instructs to take the young bull designated for the sin offering and burn it in a specific area outside the sanctuary. This is part of the sacrificial system established for atonement, demonstrating the seriousness of sin and the need for purification.
Frequently Asked Questionsgenerated
The sin offering is a means of atonement for the community's sins, reflecting the need for purification and reconciliation with God, as seen throughout the sacrificial laws.
Burning the bull outside signifies that the sin offering is removed from the holy space, representing the removal of sin from the community and the need for separation from impurity.
To take away the offering means to remove it from the community and present it to God as an act of obedience and atonement, fulfilling the requirements of the sacrificial system.
This verse illustrates the restoration of proper worship and the importance of following God's commands for sacrifices, reflecting the broader theme of returning to covenant faithfulness after exile.
Reflection Questionsgenerated
- What does the act of taking away the sin offering teach us about the seriousness of sin?
- How can we apply the principles of sacrifice and atonement in our lives today?
- In what ways does understanding the sacrificial system enhance our appreciation for God's holiness?
- How can we ensure that we are approaching God with the right heart and intentions, as reflected in these rituals?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 43:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt take the bullock also of the sin offering,.... Which was appointed for the sin offering, according to the divine direction, Ezekiel 43:19, the prophet was to take it out of the herd, and
Read John Gill on Ezekiel 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge
Read Robert Jamieson on Ezekiel 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt take; as . And he, the priest of Zadok’ s line, that by his course in ministration ought at that time to offer the sacrifice, shall burn it; either the whole, or so much as is commanded to be burnt. The house here is not the temple itself, but a place within the circuit of the most consecrated ground; it is called the place of the house, because the place in which the house was built, which is the sanctuary or temple. This was done without the gate, without the camp, while the tabernacle stood. Now it is to be done in the court of the house, and on the altar appointed and consecrated. This is the first day’ s sacrifice.
Read Matthew Poole on Ezekiel 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 43:21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.Ver. 2l. Without the sanctuary.] So Christ suffered without the gate.
Read John Trapp on Ezekiel 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Burn it in the appointed place.—The flesh of the ordinary sin offerings was to be eaten by the priests; but when the victim was a bullock, as in case of a sin offering for the high priest (Leviticus 4:3; Leviticus 4:11-12), or for the whole congregation (Leviticus 4:13; Leviticus 4:20), it was to be burned without the camp. Here it is to be burned “in the appointed place of the house,” and yet “without the sanctuary,” or Temple building itself; it must, therefore, have been in the building described in 41:12
Read Charles John Ellicott on Ezekiel 43 →CambridgeThe Cambridge Bible for Schools and Colleges21. The sin-offering was burnt wholly in a place outside the whole temple area, i.e. outside the space enclosed by the 500 cubits square wall (Ezekiel 42:16 seq.), possibly in the space of 50 cubits (Ezekiel 45:2) lying round the outer wall. Cf. Exodus 29:14; Leviticus 4:11; Leviticus 6:23; Leviticus 16:27; Hebrews 13:11.
Read Cambridge on Ezekiel 43 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the appointed place of the house - A place within the temple-court, but “without the sanctuary” properly so called, that is to say, without the temple and inner court. This was probably the “separate place” (see Ezekiel 41:12).
Read Albert Barnes on Ezekiel 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18-27. The consecration of the altar is here described. It is much like that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10) excepting that here there is no need of cleansing the house and
Read Daniel Denison Whedon on Ezekiel 43 →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
Then you are to take away the bull for the sin offering and burn it in the appointed part of the temple area outside the sanctuary.
You shall also take the bull of the sin offering, and it shall be burned in the appointed place of the house, outside of the sanctuary.
Then you are to take away the bull for the sin offering and burn it in the appointed part of the temple area outside the sanctuary.
You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary.
Tyndale line
Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
Thou shalt also take the bullock of the sin-offering, and it shall be burnt in the appointed place of the house, without the sanctuary.
Thou shalt also take the bullock of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
Thou shalt take the bullock also of the sin-offering, and he shall burn it in the appointed place of the house, without the sanctuary.
Thou shalt take the bullocke also of the sinne offring, and burne it in the appointed place of the house without the Sanctuarie.
Strictly literal
And thou shalt take the bullock of the sin-offering, and it shall be burned in the appointed place of the house, outside the sanctuary.
And thou hast taken the bullock of the sin-offering, and hast burnt it in the appointed place of the house at the outside of the sanctuary.
And you have taken the bullock of the sin-offering, and have burned it in the appointed place of the house at the outside of the sanctuary.
And thou shalt take the bullock of the sin-offering, and some one shall burn him at an appointed place of the house, without the sanctuary.
Then take the bull for the sin offering and burn it in the appointed part of the temple area outside of the sanctuary.
From the Latin
And thou shalt take the calf, that is offered for sin: and thou shalt burn him in a separate place of the house without the sanctuary.
Simplified
Then remove the bull for the sin offering and burn it in the designated place of the Temple area outside the sanctuary.
And you are to take the ox of the sin-offering, and have it burned in the special place ordered for it in the house, outside the holy place.
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 states, "וְלָ֣קַחְתָּ֔ אֵ֖ת הַפָּ֣ר הַֽחַטָּ֑את וּשְׂרָפוֹ֙ בְּמִפְקַ֣ד הַבַּ֔יִת מִח֖וּץ לַמִּקְדָּֽשׁ׃" which translates to taking the bull for the sin offering and burning it outside the sanctuary. The Septuagint closely matches this text, with 8 of the 9 words aligning, though it presents them in a different word order and includes its own articles. There are no significant differences in meaning between these witnesses for this verse, indicating a strong agreement on the content of the passage.
וְלָ֣קַחְתָּ֔ אֵ֖ת הַפָּ֣ר הַֽחַטָּ֑את וּשְׂרָפוֹ֙ בְּמִפְקַ֣ד הַבַּ֔יִת מִח֖וּץ לַמִּקְדָּֽשׁ׃
8 of the 9 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 43:21
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
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
פַּר (par) refers to a young bull or steer. It is derived from a root that suggests strength or breaking forth. The term encompasses meanings like bullock and calf, indicating its use in contexts related to livestock.
פַּר 132 n.m. young bull, steer
base
H6499 פַּר young bull, steer
6499 par par
or par {pawr}; from 6565; a bullock (apparently as breaking
forth in wild strength, or perhaps as dividing the hoof):--(+
young) bull(-ock), calf, ox.
see HEBREW for 06565
פַּר (par) — bullock.
young bull, steer, bullock
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in…
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
Conj | V-Qal-3ms | Suff — Verb qal sequential perfect third person masculine singular · suffixHc/Vqq3ms/Sp3ms
מִפְקָד (miphqad) refers to an appointment or designated spot, often in the context of a census or muster of people. It is derived from the root meaning to appoint or command. The entries highlight its uses related to appointments and specific locations, but there is no significant disagreement among the lexicons.
מִפְקָד n.[m.] muster, appointment, appointed place
base
H4662 מִפְקָד, מִפְקָד
4662 miphqad mif-kawd'
from 6485; an appointment, i.e. mandate; concretely, a
designated spot; specifically, a census:--appointed place,
commandment, number.
see HEBREW for 06485
מִפְקָד (miph.qad) — Muster (Gate).
This name means muster, appointed place
Also named: miph.qad (מִפְקָד "Muster( Gate)" H4663)
מִפְקָד (miph.qad) — appointment.
1) muster, appointment, appointed place
1a) muster (of people)
1b) appointment
1c) appointed place
2) (TWOT) number
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…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
מִקְדָּשׁ (miqdash) refers to a sacred place or sanctuary, often associated with the temple or tabernacle of Jehovah. It can denote a consecrated space, including those dedicated to idols, and is derived from a root meaning to consecrate. The term encompasses various types of holy places, such as chapels and asylums.
מִקְדָּשׁ 74 n.m. sacred place, sanctuary
base
H4720 מִקְדָּשׁ sacred place, sanctuary
4720 miqdash mik-dawsh'
or miqqdash (Exod. 15:17) {mik-ked-awsh'}; from 6942; a
consecrated thing or place, especially, a palace, sanctuary
(whether of Jehovah or of idols) or asylum:--chapel, hallowed
part, holy place, sanctuary.
see HEBREW for 06942
מִקְדָּשׁ (miq.dash) — sanctuary.
1) sacred place, sanctuary, holy place
1a) sanctuary
1a1) of the temple
1a2) of the tabernacle
1a3) of Ezekiel's temple
1a4) of Jehovah
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sank'-tu-a-ri, sank'-tu-a-ri (miqdash, miqqedhash, qodhesh, "holy place"; hagion):
1. Nature of Article
2. The Graf-Wellhausen Hypothesis
The Three Stages
3. Difficulties of the Theory
(1) Slaughter Not Necessarily Sacrificial
(2) Sacrifice and Theophany
(3) Alleged Plurality of Sanctuaries
(4) The Altar of God's House
(5) Local Altars in Deuteronomy
4. The Alternative View
(1) Lay Sacrifice
(2) Three Pilgrimage Festivals
5. The Elephantine Papyri
The Elephantine Temple
LITERATURE
1. Nature of Article:
The present article is designed to supplement the articles on ALTAR; HIGH PLACE; PENTATEUCH; TABERNACLE; TEMPLE, by giving an outline of certain rival views of the course of law and history as regards the place of worship. The subject has a special importance because it was made the turning-point of Wellhausen's discussion of the development of Israel's literature, history and religion. He himself writes…
Sanctuary
Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God’s holy habitation in heaven (Ps. 102:19). In the final…
A holy place devoted to God. It appears to be the name sometimes of the entire temple, Ps 73.17; Heb 9.1; sometimes of the "Holy place," where the altar on incense, the golden candlestick, and the showbread stood, 2Ch 26:18 Heb 9:2; and sometimes of the "Holy of Holies," the most secret and retired part of the temple, in which was the ark of the covenant, and where none but the high priest might enter, and he only once a year on the day of solemn expiation. The same name was also given to the most sacred part of the tabernacle set up in the wilderness, Le 4:6. See TABERNACLE, and TEMPLE.
The temple or earthly sanctuary is an emblem of heaven, Ps 102:19