Genesis 12:8 — Word Study
WLCוַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־ אֵ֖ל וַיֵּ֣ט אָהְָל֑וֹ בֵּֽית־ אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־ שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
BSAFrom thereshâm [Abram] moved onʻâthaq▸ [proceeded, journeyed] to the hill countryhar [mountainous region] eastqedem [in the direction of the rising sun] ofBêyth-ʼÊl BethelBêyth-ʼÊl [house of God, a sacred place] and pitchednâṭâh▸ his tentʼôhel [set up his dwelling, spread out his home] with BethelBêyth-ʼÊl [the house of God] to the westyâm [toward the setting sun] and AiʻAy [the heap of ruins, a nearby city] to the eastqedem [in the direction of the rising sun] Thereshâm he builtbânâh▸ [constructed, established] an altarmizbêach [a place of sacrifice] to the LORDYᵉhôvâh [Yehovah, the covenant God] and he calledqârâʼ▸ on the nameshêm [invoked, worshiped, the character, the reputation] of the LORDYᵉhôvâh [Yehovah, the God of Israel]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעְתֵּ֨ק | and he moved on | Verb, Hiphil, sequential imperfect third person masculine singular |
| מִשָּׁ֜ם | from there | Preposition, adverb |
| הָהָ֗רָה | the hill country towards | Particle, noun common masculine singular absolute, suffix |
| מִקֶּ֛דֶם | from [the] east | Preposition, noun common masculine singular absolute |
| לְבֵֽית־ | of Beth- | Preposition, noun proper |
| אֵ֖ל | -el | Noun proper |
| וַיֵּ֣ט | and he pitched | Verb, Qal, sequential imperfect third person masculine singular |
| אָהְָל֑וֹ | tent his | Noun common masculine singular construct, suffix |
| בֵּֽית־ | Beth- | Noun proper |
| אֵ֤ל | -el | Noun proper |
| מִיָּם֙ | [was] from [the] west | Preposition, noun common masculine singular absolute |
| וְהָעַ֣י | and Ai | Conjunction, particle, noun proper |
| מִקֶּ֔דֶם | [was] from [the] east | Preposition, noun common masculine singular absolute |
| וַיִּֽבֶן־ | and he built | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁ֤ם | there | Adverb |
| מִזְבֵּ֙חַ֙ | an altar | Noun common, masculine singular absolute |
| לַֽיהוָ֔ה | to Yahweh | Preposition, noun proper |
| וַיִּקְרָ֖א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| בְּשֵׁ֥ם | on [the] name of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From there Abram moved on to the hill country east of Bethel and pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to the LORD, and he called on the name of the LORD. |
| KJV | And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. |
| ASV | And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east: and there he builded an altar unto Jehovah, and called upon the name of Jehovah. |
| YLT | And he removeth from thence towards a mountain at the east of Beth-El, and stretcheth out the tent (Beth-El at the west, and Hai at the east), and he buildeth there an altar to Jehovah, and preacheth in the name of Jehovah. |
| WEB | He left from there to go to the mountain on the east of Bethel and pitched his tent, having Bethel on the west, and Ai on the east. There he built an altar to Yahweh and called on Yahweh’s name. |
| BBE | And moving on from there to the mountain on the east of Beth-el, he put up his tent, having Beth-el on the west and Ai on the east: and there he made an altar and gave worship to the name of the Lord. |
Where they part company is not applicable here as all translations agree.
The sentence has a main clause followed by several phrases that elaborate on Abram's actions and the context of his journey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָתַק
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 — Genesis 12:8
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 — Abram's Journey in Canaangenerated
Genesis 12:8 describes Abram's movement through Canaan, where he established a significant site of worship. This journey highlights Abram's faithfulness and obedience to God's call, as he navigated the land and built altars, marking important spiritual milestones. The mention of Bethel and Ai situates Abram's actions within the broader narrative of God's covenant with him and the promise of the land to his descendants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 28:19 | and he called that place Bethel, though previously the city had been named Luz. |
| 2 | Genesis 35:3–15 | Then let us arise and go to Bethel. I will build an altar there to God, who answered me in my day of distress. He has been with me wherever I have gone.” |
| 3 | Joshua 8:17 | Not a man was left in Ai or Bethel who did not go out after Israel, leaving the city wide open while they pursued Israel. |
| 4 | Joshua 18:22 | Beth-arabah, Zemaraim, Bethel, |
| 5 | Nehemiah 11:31 | The descendants of Benjamin from Geba lived in Michmash, Aija, and Bethel with its villages; |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מִזְבֵּחַ, miz.Be.achgenerated
The Hebrew word מִזְבֵּחַ (mizbeach) means 'altar' and refers to a place where sacrifices are made to God. It is derived from a root meaning to slay or kill, indicating its use in sacrificial contexts. This word emphasizes the importance of worship and the establishment of a relationship with God through offerings.
In this verse, the altar signifies Abram's devotion and serves as a physical reminder of his covenant with the LORD. Building an altar was a common practice for worship and establishing a sacred space, reflecting the significance of worship in Abram's journey.
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
One finite verb governs the whole verse — וַיַּעְתֵּ֨ק, and he moved on — with several phrases detailing his journey and actions. The structure emphasizes Abram's movement and the establishment of worship in the land.
The sentence presents a series of actions: moving, pitching a tent, building an altar, and calling on the name of the LORD, all of which are connected to Abram's faith and obedience.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּעְתֵּ֨ק as ἀπέστη (apestē), meaning 'he departed' or 'he moved away.' This choice reflects a straightforward interpretation of Abram's movement.
The Greek term used for 'altar' is θυσιαστήριον (thusiastērion), which also emphasizes the sacrificial aspect of worship, aligning with the Hebrew understanding of מִזְבֵּחַ.
In plain words — the whole versegenerated
Genesis 12:8 tells us that Abram moved to the hill country east of Bethel, where he set up his tent and built an altar to the LORD. This action shows Abram's commitment to worship and his relationship with God.
Frequently Asked Questionsgenerated
Building an altar signifies Abram's act of worship and devotion to God, marking a sacred space for sacrifices and prayers.
Bethel means 'house of God' and is a key location in Abram's journey, representing a place of divine encounter and worship.
Calling on the name of the LORD involves invoking God's presence, worshiping Him, and recognizing His authority and character.
Abram's journey demonstrates his obedience to God's call and his commitment to establishing worship in the land, highlighting his role as a patriarch of faith.
Reflection Questionsgenerated
- How can I establish places of worship in my life, similar to Abram?
- What does it mean to call on the name of the LORD in my daily life?
- In what ways can I demonstrate my faith through actions like Abram did?
- How does understanding the significance of places like Bethel impact my view of worship?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Abram's actions, emphasizing the significance of worship and the establishment of altars in his journey.
Where there is Bethel, that is, the house of God, there is also the altar. Where there is the altar, there is also the calling on the name of God. It is not by chance that he made such great progress. He hoped in the help of God.Early Church Fathers on Genesis 12 →
And thence, crossing to the mountain that was east of Bethel, he pitched his tent there, having Bethel on the west and Ai on the east. He also built an altar there to the Lord and called on His name.Early Church Fathers on Genesis 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 12:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he removed from thence unto a mountain on the east of Bethel,.... As it was afterwards called by Jacob, which before and at this time had the name of Luz, Genesis 28:19 now to the east of this
Read John Gill on Genesis 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
Read Robert Jamieson on Genesis 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeth-el, a known place, which afterwards was called Beth-el, but now Luz, ; a usual prolepsis, or anticipation, as before, . On the west; or, on the sea; which is all one, because the sea was on the west part of the land: see 28:14 . Hai, or Ai, as it is called, .
Read Matthew Poole on Genesis 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 12:8 And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, [having] Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.Ver. 8. And he removed from thence.] Because his building altars to Jehovah was offensive to the Canaanites. Indeed, it was a wonder they stoned him not; but God restrained them. And there he builded an altar to the Lord.] This was still his first care wherever he came, and should be ours. We are a kingdom of priests, and have an altar, which is Christ, who sanctifies the offering. "By him, therefore, let us offer the sacrifice of praise to God continually". Imo…
Read John Trapp on Genesis 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) He removed.—Broke up his encampment. No special reason for this need be sought; it was the usual condition of the nomad life, and Abram’s wealth in cattle would make frequent changes necessary. His first long halt was in the hill country between Beth-el and Hai, or rather Ai, as in Joshua 8:1-3. The numerous almond-trees, whence the former town took its early name of Luz, the remains of aqueducts and other works for irrigation, and the strength of the town of Ai in Joshua’s days bear witness to the ancient fertility of the district, though said now to be uninviting. Here, too, Abram made open profession of his faith, and worshipped with his household at an altar dedicated to Jehovah.
Read Charles John Ellicott on Genesis 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Beth-el] The place which was afterwards called Beth-el by Jacob, for its first name was Luz. See Genesis 28:19. בית אל beith El literally signifies the house of God. And pitched his tent - and - builded an altar unto the Lord] Where Abram has a tent, there God must have an ALTAR, as he well knows there is no safety but under the Divine protection. How few who build houses ever think on the propriety and necessity of building an altar to their Maker! The house in which the worship of God is not established cannot be considered as under the Divine protection. And called upon the name of the Lord.] Dr. Shuckford strongly contends that קרא בשם kara beshem does not signify to call ON…
Read AdamClarke on Genesis 12 →CambridgeThe Cambridge Bible for Schools and Colleges8. Beth-el on the west, and Ai on the east] For Bethel, see note on Genesis 28:12. For Ai, see Joshua 7:2-5. The situation of Abram’s tent between Bethel and Ai must have commanded a view of the valley of the Jordan and of the Dead Sea, with the mountains of Moab. “Beth-el,” or “House of God,” was probably also an ancient shrine, the modern Bêtîn, 9½ miles N. of Jerusalem. on the west] The Heb. word for “the west” means literally “the sea,” i.e. the Mediterranean Sea. Such an expression for a point of the compass could only have been used by a people who had long been resident in the country. called upon the name] See note on Genesis 4:26, i.e. he worshipped, using in his invocation the…
Read Cambridge on Genesis 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Removed from thence — Abram moved southward from Shechem and pitched his tent on the little round mount now seen strewn with stones, as if for the building of an altar, south-east of Bethel — now
Read Daniel Denison Whedon on Genesis 12 →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
From there Abram moved on to the hill country east of Bethel and pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to the LORD, and he called on the name of the LORD.
He left from there to go to the mountain on the east of Bethel and pitched his tent, having Bethel on the west, and Ai on the east. There he built an altar to Yahweh and called on Yahweh’s name.
From there Abram moved on to the hill country east of Bethel and pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to the LORD, and he called on the name of the LORD.
Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.
Tyndale line
And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east: and there he builded an altar unto Jehovah, and called upon the name of Jehovah.
And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
And he removed from thence to a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he erected an altar to the LORD, and called upon the name of the LORD.
Afterward remouing thence vnto a moutaine Eastward from Beth-el, he pitched his tent hauing Beth-el on the Westside, and Haai on the East: and there he built an altar vnto the Lord, and called on the Name of the Lord.
Strictly literal
And he removed thence towards the mountain on the east of Bethel, and pitched his tent, [having] Bethel toward the west, and Ai toward the east; and there he built an altar to Jehovah, and called on the name of Jehovah.
And he removeth from thence towards a mountain at the east of Beth-El, and stretcheth out the tent (Beth-El at the west, and Hai at the east), and he buildeth there an altar to Jehovah, and preacheth in the name of Jehovah.
And he removes from there toward a mountain at the east of Beth-El, and stretches out the tent (Beth-El at the west, and Hai at the east), and he builds an altar to YHWH there, and preaches in the Name of YHWH.
And he removed from there unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and 'Ai on the east; and he built there an altar unto the Lord, and called upon the name of the Lord.
From there he moved to the hill country to the east of Bethel, where he pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to Yahweh and called on the name of Yahweh.
From the Latin
And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name.
Simplified
Then he moved on to the hill country east of Bethel and set up camp there. Bethel was to the west and Ai to the east. He built an altar to the Lord there and worshiped him.
And moving on from there to the mountain on the east of Beth-el, he put up his tent, having Beth-el on the west and Ai on the east: and there he made an altar and gave worship to the name of the Lord.
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 presents the verse as Abram moving to the hill country east of Bethel, pitching his tent, building an altar, and calling on the name of the LORD. The Septuagint largely agrees with the Masoretic Text, matching 16 of the 20 words, though its word order and articles differ, reflecting a different syntactical structure. The Samaritan Pentateuch differs in three words: it uses 'בית' (house) instead of 'אֵל' (to), 'אהלו' (tent) instead of 'אָהְָל֑וֹ' (his tent), but otherwise aligns closely with the Masoretic Text in meaning and structure. Overall, while there are some variations in wording, the core narrative remains consistent across these witnesses.
וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־ אֵ֖ל וַיֵּ֣ט אָהְָל֑וֹ בֵּֽית־ אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־ שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
16 of the 20 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.
ויעתק משׁם ההרה מקדם לבית אל ויט אהלו בית אל מים והעי מקדם ויבן שׁם מזבח ליהוה ויקרא בשׁם יהוה
3 words differ from the Masoretic Text: בית (house), אל (to), אהלו (tent)
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 Genesis 12:8
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.
עָתַק (athaq) is a Hebrew verb meaning to move, proceed, or advance. It can refer to physical movement or the figurative sense of growing old or being removed. The entries indicate uses in both the Qal and Hiphil stems, with the Hiphil form also meaning to transcribe or copy out. There is no significant disagreement among the lexicons regarding its meanings.
עָתַק move, proceed, advance
Qal
move
advance
Hiph.
move forward
he who removeth mountains
very late transcribe (remove from one book or roll to another)
base
H6275 עָתַק move, proceed, advance .. move
. advance
. . move forward
. he who removeth mountains
. very late transcribe (remove from one book or roll to another)
6275 `athaq aw-thak'
a primitive root; to remove (intransitive or transitive)
figuratively, to grow old; specifically, to transcribe:--copy
out, leave off, become (wax) old, remove.
עָתַק (a.taq) — to proceed.
1) to move, proceed, advance, move on, become old, be removed
1a) (Qal)
1a1) to move
1a2) to advance (in years), grow old and weak
1b) (Hiphil)
1b1) to move forward, proceed, move on
1b2) to remove
1b3) to transcribe
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Prep | Adv — Preposition · adverbHR/D
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
Prep | N-proper — Preposition · noun properHR/Npl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
(1) Usually (yam), "sea" because the Mediterranean lies to the West of Palestine; not usually in figurative expressions; but compare Ho 11:10.
(2) Often (ma`arabh); compare Arabic (gharb), and (maghrib), "west" (maghrib-ush-shems), or simply (maghrib), "sunset."
(3) (mebho' ha-chemesh), "entrance of the sun," (mabho', bo'), "to come in." (Just as mizrach, is the rising of the sun, or east, so mabho' (or ma'arabh], is the setting of the sun, or west: "From the rising of the sun (mizrach-shemesh) unto the going down (mabho) thereof" (Ps 50:1; compare 113:3; Mal 1:11).)
(4) (dusme, from duo), "to enter," "sink," "set." The Greek usage is parallel to the Hebrew just cited: "Many shall come from the east anatole, "rising") and the…
עַי (Ay) refers to an ancient city in Canaan, known as Ai or Aija, which is described as a 'heap of ruins.' It is located east of Bethel and near Jericho, and it is mentioned as the second city taken during the invasion of Canaan. Additionally, it is noted as a city of the Ammonites east of the Jordan, associated with Heshbon.
עַי, עַיָּ֑ת, עַיָּה 40 n.pr.loc.
old Canaanit. city
E. Jordan city
base
H5857 עַי, עַיָּ֑ת, עַיָּה . old Canaanit. city
. E. Jordan city
5857 `Ay ah'ee
or (feminine) uAya( (Neh. 11:31) {ah-yaw'}; or eAyath (Isaiah
10:28) {ah-yawth'}; for 5856; Ai, Aja or Ajath, a place in
Palestine:--Ai, Aija, Aijath, Hai.
see HEBREW for 05856
עַי (ay) — Ai.
§ Ai or Aija or Aiath or Hai = "heap of ruins"
a city lying east of Bethel and beside Bethaven near Jericho and the second city taken on the invasion of Canaan
עַי (ay) — Ai.
§ Ai or Aija or Aiath or Hai = "heap of ruins"
a city of the Ammonites on the east of the Jordan and apparently attached to Heshbon
Conj | Art | N-proper — Conjunction · particle · noun properHC/Td/Npl
a'-i (`ay, written always with the definite article, ha-`ay, probably meaning "the ruin," kindred root, `awah):
(1) A town of central Palestine, in the tribe of Benjamin, near and just east of Bethel (Ge 12:8). It is identified with the modern Haiyan, just south of the village Der Diwan (Conder in HDB; Delitzsch in Commentary on Ge 12:8) or with a mound, El-Tell, to the north of the modern village (Davis, Dict. Biblical). The name first appears in the earliest journey of Abraham through Palestine (Ge 12:8), where its location is given as east of Bethel, and near the altar which Abraham built between the two places. It is given similar mention as he returns from his sojourn in Egypt (
Ai
Ruins. (1.) One of the royal cities of the Canaanites (Josh. 10:1; Gen. 12:8; 13:3). It was the scene of Joshua’s defeat, and afterwards of his victory. It was the second Canaanite city taken by Israel (Josh. 7:2-5; 8:1-29). It lay rebuilt and inhibited by the Benjamites (Ezra 2:28; Neh. 7:32; 11:31). It lay to the east of Bethel, “beside Beth-aven.” The spot which is most probably the site of this ancient city is Haiyan, 2 miles east from Bethel. It lay up the Wady Suweinit, a steep, rugged valley, extending from the Jordan valley to Bethel.
(heap of ruins). A city lying east of Bethel and "beside Bethaven." (Joshua 7:2; 8:9) It was the second city taken by Israel after the passage of the Jordan, and was "utterly destroyed." (Joshua 7:3-5; 8:1; Joshua 9:3; 10:1,2; 12:9) A city of the Ammonites, apparently attached to Heshbon. (Jeremiah 49:3)
Called also Hai, Ge 12:8; Aija, Ne 11:31; and Aiath, Isa 10:28. A royal city of the Canaanites, east of Bethel, near which Abraham once sojourned and built an altar, Ge 12:8; 13:3. It is memorable for Joshua’s defeat on account of Achan, and his subsequent victory, Jos 7:2-5; 8:1-29. It was rebuilt, and is mentioned by Isaiah. Its ruins are spoken of by Eusebius and Jerome, but the exact site cannot now be fixed with certainty.
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
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 absoluteHNcmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt