Genesis 14:18 — Word Study
WLCוּמַלְכִּי־ צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן׃
BSAThen MelchizedekMalkîy-Tsedeq [the king of righteousness, my king is Sedek] kingmelek of SalemShâlêm [the city of peace, an early name for Jerusalem] brought outyâtsâʼ■ breadlechem [food, grain] and wineyayin [fermented drink] since hehûwʼ was priestkôhên [serving as, spiritual leader, mediator] of Godʼêl [the Most High, El Elyon, the supreme authority] Most Highʻelyôwn [exalted, supreme, above all]
| Greek | English | Parsing |
|---|---|---|
| וּמַלְכִּי־ | and Melchi- | Conjunction, noun proper masculine |
| צֶ֙דֶק֙ | -zedek | Noun proper masculine |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| שָׁלֵ֔ם | Salem | Noun proper |
| הוֹצִ֖יא | he brought out | Verb, Hiphil, perfect third person masculine singular |
| לֶ֣חֶם | bread | Noun common, masculine singular absolute |
| וָיָ֑יִן | and wine | Conjunction, noun common masculine singular absolute |
| וְה֥וּא | and he | Conjunction, pronoun |
| כֹהֵ֖ן | [was] a priest | Noun common, masculine singular absolute |
| לְאֵ֥ל | of God | Preposition, noun common masculine singular absolute |
| עֶלְיֽוֹן׃ | Most High | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — |
| KJV | And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. |
| ASV | And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High. |
| YLT | And Melchizedek king of Salem hath brought out bread and wine, and he [is] priest of God Most High; |
| WEB | Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. |
| BBE | And Melchizedek, king of Salem, the priest of the Most High God, took bread and wine, |
Translations agree on the identity and role of Melchizedek, emphasizing his significance as both king and priest.
The sentence has a main clause followed by a subordinate clause that provides additional information about Melchizedek's role.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָצָא
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 14:18
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 and Melchizedekgenerated
Genesis 14:18 recounts the encounter between Abram and Melchizedek, where Melchizedek blesses Abram and offers bread and wine. This moment signifies the recognition of God's authority and the establishment of a priestly order that foreshadows later biblical themes. The context emphasizes the importance of Melchizedek's role as both king and priest, linking him to the broader narrative of God's covenant with Abram.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:2 | His tent is in Salem, His dwelling place in Zion. |
| 2 | Hebrews 7:1–2 | This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him, |
| 3 | Matthew 26:26–29 | While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.” |
| 4 | Galatians 6:10 | Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith. |
| 5 | Psalm 110:4 | The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מַלְכִּי־צֶ֙דֶק֙, mal.ki-tze.deqgenerated
The name מַלְכִּי־צֶ֙דֶק֙ (*Malchizedek*) combines two elements: מֶ֣לֶךְ (*melek*), meaning 'king,' and צֶ֙דֶק֙ (*tzedek*), meaning 'righteousness.' This title can be understood as 'my king is righteousness,' indicating Melchizedek's character and authority.
As a proper noun, it identifies Melchizedek as a historical figure who served as both king of Salem and priest of God Most High. His dual role signifies a unique position of spiritual and political leadership, which is significant in the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of Melchizedek's title and role.
Sentence Structuregenerated
The finite verb הוֹצִ֖יא (*he brought out*) governs the entire sentence, with the subject הוּא (*he*) and several noun phrases following. The structure highlights Melchizedek's actions as central to the verse.
Hebrew word order places the subject before the action, emphasizing Melchizedek's role as the initiator of the act of bringing out bread and wine.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכִּי־צֶ֙דֶק֙ as Μελχισεδέκ (Melchizedek), maintaining the title's significance. This choice reflects the continuity of Melchizedek's identity in both Hebrew and Greek texts.
The Greek rendering of the verb הוֹצִ֖יא as ἐχήνεγκεν captures the action of bringing out, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Genesis 14:18 describes Melchizedek, the king of Salem, who brought out bread and wine and served as a priest of God Most High. This encounter highlights his important role in blessing Abram and signifies a connection to God's authority.
Frequently Asked Questionsgenerated
Melchizedek is described as the king of Salem and a priest of God Most High, known for blessing Abram after his victory.
Bread and wine symbolize sustenance and covenant, representing God's provision and the establishment of a relationship.
Melchizedek is significant because he represents a unique priestly order and foreshadows the priesthood of Christ in the New Testament.
'Most High' refers to God's supreme authority and power, emphasizing His position above all other gods.
Reflection Questionsgenerated
- In what ways does Melchizedek's role as king and priest inspire us in our own leadership?
- How can we recognize and appreciate God's provision in our daily lives, similar to the bread and wine Melchizedek offered?
- What does the encounter between Abram and Melchizedek teach us about the importance of blessing others?
- How does understanding Melchizedek deepen our appreciation for the priesthood of Christ?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss Melchizedek's significance as a priest and king, drawing connections to Christ's priesthood.
Likewise, in the priest Melchizedek, we see the sacrament of the sacrifice of the Lord prefigured according to what the divine Scripture testifies and says: “And Melchizedek, the king of Salem, brought out bread and wine,Early Church Fathers on Genesis 14 →
This Melchizedek is Shem, who became a king due to his greatness; he was the head of fourteen nations. In addition, “he was a priest.” He received this from Noah, his father, through the rights of succession.Early Church Fathers on Genesis 14 →
But one who is victorious should not claim the victory for himself; rather, he should attribute it to God. This is the teaching of Abraham, who became more humble, not more proud, in victory.Early Church Fathers on Genesis 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 14:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Melchizedek king of Salem brought forth bread and wine,.... Both the Targums of Jonathan and Jerusalem say, this is Shem the son of Noah, and which is the sense of the Jewish writers in general,
Read John Gill on Genesis 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. Melchizedek king of Salem brought forth bread and wine.
Read Robert Jamieson on Genesis 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleQuest. Who was this? Answ. 1. Shem, as the Jews and many others think, who probably was alive at this time, and, no doubt, a great prince. But neither is it probable that Shem should be a king among the cursed race of Ham; nor will this agree with the apostle’ s description of Melchizedek, , without father and mother, & c. Whereas Shem’ s parents, and the beginning and end of his days, are as expressly mentioned by Moses as any other. 2. A Canaanitish king, by the Divine Providence made both a king over men, and priest unto the true God, brought in here in this unusual manner, without any mention of his parents, birth, or death, for this end, that he might be an illustrious type of Christ.…
Read Matthew Poole on Genesis 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God.Ver. 18. Melehizedek king of Salem.] Who this Melchizedek was is much controverted. Some would have him to be the Holy Ghost. Others, the Lord Christ in the habit of a king and priest. The Jerusalem Targum saith, Hu Shem Rabba: this was Shem the Great. And of the same opinion are not a few of the Hebrew doctors, and others. But what should Shem do in Canaan; which country fell not to him, but to his brother Ham? To this they answer - That by the instinct of the Holy Ghost, he left his own posterity now fallen away, for most part, to idolatry, and came to the land of Canaan…
Read John Trapp on Genesis 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Melchizedek king of Salem.—There is a Salem near Scythopolis in the tribe of Ephraim, near to which John baptised (John 3:23, where it is called Salim), and Jerome mentions that some local ruins there were said to be the remains of Melchizedek’s palace. But such traditions are of little value, and we may eel certain that the place was really Jerusalem (Psalms 76:2); for it lay on Abram’s route homeward, and was within a reasonable distance of Sodom, which, as we have seen, lay in the Ciccar of Jericho, at the northern end of the Dead Sea. Salem is a common name for towns in Palestine (Conder, Tent-work, i. 91), and the village in Ephraim is too remote to have been the place of meeting.…
Read Charles John Ellicott on Genesis 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. And Melchizedek, king of Salem] A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs. Brought forth bread and wine] Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, c. this is an idle conjecture. He was the priest of the most high God.] He had preserved in his family and among his subjects the worship of the true God, and…
Read AdamClarke on Genesis 14 →CambridgeThe Cambridge Bible for Schools and Colleges18–20. Abram and Melchizedek SPECIAL NOTE ON 1. Its significance. The episode of Melchizedek (Genesis 14:18-20) is one of the most interesting in the Book of Genesis. Its extreme brevity heightens the sense of mystery in which it is involved. It may be taken for granted that the incident is introduced on account of its profound religious significance. It describes the meeting between the Priest-King of “the Most High God” of the Human Race and the Father of the Chosen People, the Servant of Jehovah, the God of the new Revelation. The moment chosen for this meeting is instructive. Abram, the Hebrew stranger, is returning from victory over the foes of the land: Melchizedek, the Canaanite…
Read Cambridge on Genesis 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Melchizedek king of Salem — This mysterious stranger here suddenly emerges from the dim background of the old Canaanitish heathenism, “without father, without mother, without descent, having
Read Daniel Denison Whedon on Genesis 14 →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 Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High —
Melchizedek king of Salem brought out bread and wine. He was priest of God Most High.
Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High—
Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.)
Tyndale line
And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.
And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.
And Melchisedek, king of Salem, brought forth bread and wine: and he was the priest of the most high God.
And Melchi-zedek King of Shalem brought foorth bread and wine: and he was a Priest of the most high God.
Strictly literal
And Melchisedec king of Salem brought out bread and wine. And he was priest of the Most High God.
And Melchizedek king of Salem hath brought out bread and wine, and he [is] priest of God Most High;
And Melchizedek king of Salem has brought out bread and wine, and he [is] priest of God Most High;
And Malkizidek king of Salem brought forth bread and wine; and he was a priest of the most high God.
Melchizedek, king of Salem, brought out bread and wine. He was priest of God Most High.
From the Latin
But Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,
Simplified
Melchizedek, king of Salem, brought out bread and wine. He was a priest of the Most High God.
And Melchizedek, king of Salem, the priest of the Most High God, took bread and wine,
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, Septuagint, and Samaritan Pentateuch all agree on the wording of this verse. The Septuagint presents a direct correspondence with the Hebrew, while the Samaritan Pentateuch matches the Masoretic Text word for word.
וּמַלְכִּי־ צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן׃
10 of the 11 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.
ומלכי צדק מלך שׁלם הוציא לחם ויין והוא כהן לאל עליון
Agrees with the Masoretic Text here, word for word.
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 14:18
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.
מַלְכִּי־צֶ֫דֶק n.pr.m. (my king is Ṣedeḳ)
base
H4442 מַלְכִּי־צֶ֫דֶק (my king is Ṣedeḳ)
4442 Malkiy-Tsedeq mal-kee-tseh'-dek
from 4428 and 6664; king of right; Malki-Tsedek, an early
king in Palestine:--Melchizedek.
see HEBREW for 04428
see HEBREW for 06664
מַלְכִּי־צֶ֫דֶק (mal.ki-tse.deq) — Melchizedek.
A man living at the time of the Patriarchs, first mentioned at Gen.14.18
Also named: Melchisedek (Μελχισεδέκ "Melchizedek" G3198)
§ Melchizedek = "my king is Sedek"
king of Salem and priest of the Most High God to whom Abram paid tithe after the battle he fought to free Lot; 'the order of Melchizedek' the order of the priesthood to which Christ belongs
N-proper — Conjunction · noun proper masculineHC/Npm
mel'-ki (Tischendorf, Tregelles, Westcott and Hort, The New Testament in Greek, Melchei; Textus Receptus of the New Testament, Melchi): The name of two ancestors of Jesus according to Luke's genealogy, one being in the 4th generation before Joseph, the husband of Mary, the other being in the 3rd generation before Zerubbabel (Lu 3:24,28).
(my king, my counsel). The son of Janna, and ancestor of Joseph in the genealogy of Jesus Christ. (Luke 3:24)
my king; my counsel
מַלְכִּי־צֶ֫דֶק n.pr.m. (my king is Ṣedeḳ)
base
H4442 מַלְכִּי־צֶ֫דֶק (my king is Ṣedeḳ)
4442 Malkiy-Tsedeq mal-kee-tseh'-dek
from 4428 and 6664; king of right; Malki-Tsedek, an early
king in Palestine:--Melchizedek.
see HEBREW for 04428
see HEBREW for 06664
מַלְכִּי־צֶ֫דֶק (mal.ki-tse.deq) — Melchizedek.
A man living at the time of the Patriarchs, first mentioned at Gen.14.18
Also named: Melchisedek (Μελχισεδέκ "Melchizedek" G3198)
§ Melchizedek = "my king is Sedek"
king of Salem and priest of the Most High God to whom Abram paid tithe after the battle he fought to free Lot; 'the order of Melchizedek' the order of the priesthood to which Christ belongs
HNpm — Noun proper masculineHNpm
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁלֵם (Shalem) refers to a peaceful place and is an early name for Jerusalem, associated with Melchizedek. The entries indicate that it is closely linked to the concept of peace and is considered by many Jewish commentators to be the same as Jerusalem. The term is abbreviated in some lexicons.
שָׁלֵם n.pr.loc. abbrev.
base
H8004 שָׁלֵם abbrev.
8004 Shalem shaw-lame'
the same as 8003; peaceful; Shalem, an early name of
Jerusalem:--Salem.
see HEBREW for 08003
שָׁלֵם (sha.lem) — Salem.
Salem = "peace"
the place of which Melchizedek was king
most Jewish commentators affirm that it is the same as Jerusalem
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
Salem
Peace, commonly supposed to be another name of Jerusalem (Gen. 14:18; Ps. 76:2; Heb. 7:1, 2).
(peace). The place of which Melchizedek was king. (Genesis 14:18; Hebrews 7:1,2) No satisfactory identification of it is perhaps possible. Two main opinions have been current from the earliest ages of interpretation: (1). That of the Jewish commentators, who affirm that Salem is Jerusalem, on the ground that Jerusalem is so called in (Psalms 76:2) Nearly all Jewish commentators hold this opinion. (2). Jerome, however, states that the Salem of Melchizedek was not Jerusalem, but a town eight Roman miles south of Scythopolis, and gives its then name as Salumias, and identifies it with Salem, where John baptized. (Psalms 76:2) it is agreed on all hands that Salem is here…
complete or perfect peace
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular absoluteHNcmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
Adj — AdjHAamsa