Genesis 8:20 — Word Study
WLCוַיִּ֥בֶן נֹ֛חַ מִזְבֵּ֖חַ לַֽיהוָ֑ה וַיִּקַּ֞ח מִכֹּ֣ל׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה וּמִכֹּל֙ הָע֣וֹף הַטָּהֹ֔ר וַיַּ֥עַל עֹלֹ֖ת בַּמִּזְבֵּֽחַ׃
BSAThen NoahNôach [the patriarch, a righteous man] builtbânâh▸ [constructed, established] an altarmizbêach [a place of sacrifice, a table for offerings] to the LORDYᵉhôvâh [Yehovah, the self-existent God] And takinglâqach▸ [selecting, choosing] from every kindkôl [all types, every sort] of cleanṭâhôwr [pure, ceremonially acceptable] animalbᵉhêmâh [beast, quadruped] andkôl cleanṭâhôwr [pure, acceptable] birdʻôwph [fowl, winged creature] he offeredʻâlâh▸ [presented, sacrificed] burnt offeringsʻôlâh [whole sacrifices, ascending smoke] on the altarmizbêach [the sacred table, the place of worship]
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֥בֶן | and he built | Verb, Qal, sequential imperfect third person masculine singular |
| נֹ֛חַ | Noah | Noun proper masculine |
| מִזְבֵּ֖חַ | an altar | Noun common, masculine singular absolute |
| לַֽיהוָ֑ה | to Yahweh | Preposition, noun proper |
| וַיִּקַּ֞ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| מִכֹּ֣ל׀ | some of all | Preposition, noun common masculine singular construct |
| הַבְּהֵמָ֣ה | the livestock | Particle, noun common feminine singular absolute |
| הַטְּהוֹרָ֗ה | clean | Particle |
| וּמִכֹּל֙ | and some of every | Conjunction, preposition, noun common masculine singular construct |
| הָע֣וֹף | bird | Particle, noun common masculine singular absolute |
| הַטָּהֹ֔ר | clean | Particle |
| וַיַּ֥עַל | and he offered up | Verb, Hiphil, sequential imperfect third person masculine singular |
| עֹלֹ֖ת | burnt offerings | Noun common, feminine plural absolute |
| בַּמִּזְבֵּֽחַ׃ | on the altar | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar. |
| KJV | ¶ And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. |
| ASV | And Noah builded an altar unto Jehovah, and took of every clean beast, and of every clean bird, and offered burnt-offerings on the altar. |
| YLT | And Noah buildeth an altar to Jehovah, and taketh of every clean beast, and of every clean fowl, and causeth burnt-offerings to ascend on the altar; |
| WEB | Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar. |
| BBE | And Noah made an altar to the Lord, and from every clean beast and bird he made burned offerings on the altar. |
Where they part company is מִזְבֵּחַ — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that detail Noah's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֹחַ
verbבָּנָה
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 8:20
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 — Noah's Sacrifice After the Floodgenerated
Genesis 8:20 describes how Noah, after the flood, built an altar to the LORD and made offerings from clean animals and birds. This act signifies gratitude and devotion, establishing a covenant relationship with God. It reflects the importance of sacrifice in worship, which is a recurring theme throughout the Bible, as seen in other instances such as Genesis 4:4 and Genesis 12:7-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:4 | while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering, |
| 2 | Genesis 12:7–8 | Then the LORD appeared to Abram and said, “I will give this land to your offspring. ” So Abram built an altar there to the LORD, who had appeared to him. |
| 3 | Genesis 13:4 | to the site where he had built the altar. And there Abram called on the name of the LORD. |
| 4 | Genesis 22:9 | When they arrived at the place God had designated, Abraham built the altar there and arranged the wood. He bound his son Isaac and placed him on the altar, atop the wood. |
| 5 | Genesis 26:25 | So Isaac built an altar there and called on the name of the LORD, and he pitched his tent there. His servants also dug a well there. |
The Treasury of Scripture Knowledge — 15 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 the root meaning to slay or kill, indicating its significance in sacrificial contexts.
In this verse, the altar serves as a sacred space for Noah's offerings, highlighting the importance of worship and sacrifice in establishing a relationship with God. The act of building an altar is a foundational practice in the biblical narrative.
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 main action of the verse — וַיִּ֥בֶן, and he built — with a series of phrases detailing what Noah did. The structure emphasizes the sequential actions: first, building the altar, then taking the clean animals, and finally offering the burnt offerings.
The arrangement of the phrases shows the flow of Noah's actions, highlighting the significance of each step in the worship process, culminating in the offerings on the altar.
Septuagint Backgroundgenerated
The Septuagint translates מִזְבֵּחַ as θυσιαστήριον — an altar — which aligns with the Hebrew meaning but emphasizes the sacrificial aspect in the Greek context. This choice highlights the importance of the altar as a place of worship.
The Greek term used suggests a focus on the act of sacrifice itself, reinforcing the idea that the altar is not just a physical structure but a vital part of the worship experience.
In plain words — the whole versegenerated
Genesis 8:20 tells us that Noah built an altar to the LORD after the flood. He took clean animals and birds and offered them as burnt offerings. This act of worship shows Noah's gratitude to God and establishes a pattern for future sacrifices.
Frequently Asked Questionsgenerated
Noah built an altar to express gratitude to God for saving him and his family from the flood, marking a new beginning for humanity.
Clean animals were considered acceptable for sacrifice according to God's instructions, symbolizing purity and holiness in worship.
Noah's offering establishes a precedent for sacrificial worship, which becomes a central theme in Israel's relationship with God throughout the Bible.
Noah's actions teach us the importance of worship and gratitude, showing that acknowledging God's provision is a vital part of faith.
Reflection Questionsgenerated
- What are some ways I can express gratitude to God in my life?
- How can I ensure that my acts of worship are meaningful and sincere?
- In what ways can I learn from Noah's example of faithfulness and obedience?
- How do the sacrifices in the Old Testament inform my understanding of worship today?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Noah's sacrifice, emphasizing the significance of clean animals in worship and God's acceptance of Noah's offerings.
[The clean and the unclean] were together in the ark, but they were not equally pleasing to the Lord as a savor of sacrifice, for after the deluge Noah offered sacrifice to God of the clean, not of the unclean.Early Church Fathers on Genesis 8 →
Noah built an altar to the Lord, and taking from all the clean animals and birds, he offered burnt offerings on the altar.Early Church Fathers on Genesis 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 8:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Noah builded an altar unto the Lord,.... Not an house for himself and his family, but an altar for God; his first and greatest concern being for the glory of God, and not for the temporal good of
Read John Gill on Genesis 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
Read Robert Jamieson on Genesis 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is the first altar we read of, but not the first which was built; for the sacrifices which were offered before, , presuppose an altar. Therefore it is no sufficient evidence that such things were not done because they are not said to be done in Scripture; which will be a useful consideration for the understanding of many passages in Scripture hereafter. The first thing Noah doth, is to pay his debt of justice and gratitude to that God which had so miraculously preserved him, and restored him to his ancient and proper habitation. God expects to be served in the first place. What beasts were clean and what unclean, see , &c.
Read Matthew Poole on Genesis 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 8:20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.Ver. 20. And Noah builded an altar to the Lord.] This was his first care; and so it was Abraham’ s wherever he came. It must be also ours, after great deliverances especially. God’ s mercies are binders: Beneficium postulat officium . He is content we have the comfort of his blessings, so he may have the praise of them. This peppercorn is all the rent he looks for. Oh, cover we God’ s altar "with the calves of our lips, giving thanks to his name". This will "please him better than an ox that hath horns and hoofs". Only let it be done, the…
Read John Trapp on Genesis 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Noah builded an altar unto the Lord (Jehovah).—The account of this sacrificial act is said to have been an interpolation of the Jehovist. Really it forms an integral portion of the numerous traditions of the flood. Thus in the Chaldean Genesis, after the sending forth of a dove, a swallow, and a raven, we read (p. 280):— “I sent them forth to the four winds; I sacrificed a sacrifice; I built an altar on the peak of the mountain.” This extreme antiquity of sections ascribed to the Jehovist, and supposed to be an after-thought, is seriously detrimental to the whole theory. One result of the flood was to sweep away all traces of the earthly paradise and of the subsequent abode of Adam…
Read Charles John Ellicott on Genesis 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Noah builded an altar] As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Revelation 5:6…
Read AdamClarke on Genesis 8 →CambridgeThe Cambridge Bible for Schools and Colleges20–22. Noah’s Burnt-offering and Jehovah’s Acceptance of it. (J.)
Read Cambridge on Genesis 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Noah builded an altar — This is the first altar mentioned in history, although it is generally supposed that Abel built one for his acceptable offering.
Read Daniel Denison Whedon on Genesis 8 →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 Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar.
Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.
Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar.
Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.
Tyndale line
¶ And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
And Noah builded an altar unto Jehovah, and took of every clean beast, and of every clean bird, and offered burnt-offerings on the altar.
And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
And Noah built an altar to the LORD, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.
Then Noah built an altar to the Lord and tooke of euery cleane beast, and of euery cleane foule, and offered burnt offerings vpon the altar.
Strictly literal
And Noah built an altar to Jehovah; and took of every clean animal, and of all clean fowl, and offered up burnt-offerings on the altar.
And Noah buildeth an altar to Jehovah, and taketh of every clean beast, and of every clean fowl, and causeth burnt-offerings to ascend on the altar;
And Noah builds an altar to YHWH, and takes from every clean beast and from every clean bird, and causes burnt-offerings to ascend on the altar;
And Noah built an altar unto the Lord, and he took of every clean cattle, and of every clean fowl, and offered burnt-offerings on the altar.
Noah built an altar to Yahweh. He took some of the clean animals and some of the clean birds, and offered burnt offerings on the altar.
From the Latin
And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.
Simplified
Noah built an altar, and sacrificed some of the clean animals and birds as a burnt offering.
And Noah made an altar to the Lord, and from every clean beast and bird he made burned offerings on the altar.
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 of Genesis 8:20 states that Noah built an altar to the LORD and offered burnt offerings from every kind of clean animal and bird. The Septuagint agrees with the Masoretic Text in meaning, matching all 14 words in a word-by-word correspondence, although its word order and articles differ. The Samaritan Pentateuch presents three differences: it uses the terms for 'pure' (טהרה instead of טהורָה and טהור instead of טהוֹר) and 'burnt-offering' (עלות instead of עֹלֹת). These variations highlight slight differences in terminology while maintaining the overall message of the verse.
וַיִּ֥בֶן נֹ֛חַ מִזְבֵּ֖חַ לַֽיהוָ֑ה וַיִּקַּ֞ח מִכֹּ֣ל׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה וּמִכֹּל֙ הָע֣וֹף הַטָּהֹ֔ר וַיַּ֥עַל עֹלֹ֖ת בַּמִּזְבֵּֽחַ׃
14 of the 14 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.
ויבן נח מזבח ליהוה ויקח מכל הבהמה הטהרה ומכל העוף הטהור ויעל עלות במזבח
3 words differ from the Masoretic Text: טהרה (pure), טהור (pure), עלות (burnt-offering)
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 8:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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
נֹחַ (Noach) refers to Noah, a significant biblical figure known for surviving the Flood. The name is associated with the concept of 'rest.' He is the son of Lamech and the father of Shem, Ham, and Japheth, and is first mentioned in Genesis 5:29. The entries consistently identify him as the patriarch who built the ark.
נֹחַ 46 n.pr.m. Noah
base
H5146 נֹחַ Noah
5146 Noach no'-akh
the same as 5118; rest; Noach, the patriarch of the
flood:--Noah.
see HEBREW for 05118
נֹחַ (no.ach) — Noah.
A man living at the time before the Flood, first mentioned at Gen.5.29;
son of: Lamech (H3929H);
father of: Shem (H8035), Ham (H2526) and Japheth (H3315)
Also named: Nōe (Νῶε "Noah" G3575)
§ Noah = "rest"
son of Lamech, father of Shem, Ham, and Japheth; builder of the ark which saved his family from the destruction of the world which God sent on the world by the flood; became the new seminal head of mankind because his family were the only survivors of the flood
N-proper — Noun proper masculineHNpm
Noah
Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam’s death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.
The words of his father Lamech at his birth (Gen. 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true “rest and comfort” of men under the burden of life (Matt.11:28).
He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Gen.…
(motion), one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)
Rest, comfort, the name of celebrated patriarch who was preserved by Jehovah with his family, by means of the ark, through the deluge, and thus became the second founder of the human race. The history of Noah and the deluge is contained in Ge 5:1-9:29. He was the son of Lamech, and grandson of Methuselah lived six hundred years before the deluge, and three hundred and fifty after it, dying two years before Abram was born. His name may have been given to him by his parents in the hope that he would be the promised "seed of the woman" that should "bruise the serpent’s head." He was in the line of the patriarchs who feared God, and was himself a just man, Eze 14:14,20, and a "preacher of righteousness," 1Pe 3:19,20
that quavers or totters (Zelophehad's daughter)
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Art | Adj — ParticleHTd/Aafsa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
עוֹף (owph) refers to flying creatures, including birds and insects. It is derived from the root meaning to cover with wings, emphasizing the aspect of flight. The term encompasses various types of fowl and winged insects, and it is noted in the Aramaic as well. There are no significant disagreements among the lexicons regarding its meaning.
עוֹף 70 n.m. coll. flying creatures, fowls, insects
fowl, birds
winged insects
base
H5775 עוֹף flying creatures, fowls, insects . fowl, birds
. winged insects
5775 `owph ofe
from 5774; a bird (as covered with feathers, or rather as
covering with wings), often collectively:--bird, that flieth,
flying, fowl.
see HEBREW for 05774
עוֹף (oph) — bird.
1) flying creatures, fowl, insects, birds
1a) fowl, birds
1b) winged insects
Aramaic equivalent: oph (עוֹף "bird" H5776)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Bird
Birds are divided in the Mosaic law into two classes, (1) the clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in sacrifice, they were not divided as other victims were (Gen. 15:10). They are mentioned also as an article of food (Deut. 14:11). The art of snaring wild birds is referred to (Ps. 124:7; Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps. 104:12;
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Art | Adj — ParticleHTd/Aamsa
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
N-fp — Noun common · feminine plural absoluteHNcfpa
See SACRIFICE.
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…