Isaiah 43:23 — Word Study
WLCלֹֽא־ הֵבֵ֤יאתָ לִּי֙ שֵׂ֣ה עֹלֹתֶ֔יךָ וּזְבָחֶ֖יךָ לֹ֣א כִבַּדְתָּ֑נִי לֹ֤א הֶעֱבַדְתִּ֙יךָ֙ בְּמִנְחָ֔ה וְלֹ֥א הוֹגַעְתִּ֖יךָ בִּלְבוֹנָֽה׃
BSAYou have notlôʼ [failed to] broughtbôwʼ■ sheepseh [or goats, young animals] for burnt offeringsʻôlâh [sacrifices completely consumed by fire] nor honored Mekâbad■ [glorified, shown respect] with your sacrificeszebach [offerings to God] I have notlôʼ burdened youʻâbad■ [weighed heavily upon] with offeringsminchâh [gifts, donations] norlôʼ weariedyâgaʻ■ [exhausted, made tired] you with frankincenselᵉbôwnâh [a fragrant resin used in worship]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| הֵבֵ֤יאתָ | you have brought | Verb, Hiphil, perfect second person masculine singular |
| לִּי֙ | to me | Preposition, suffix |
| שֵׂ֣ה | [the] sheep of | Noun common, both singular construct |
| עֹלֹתֶ֔יךָ | burnt offerings your | Noun common feminine plural construct, suffix |
| וּזְבָחֶ֖יךָ | and sacrifices your | Conjunction, noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| כִבַּדְתָּ֑נִי | you have honored me | Verb piel perfect second person masculine singular, suffix |
| לֹ֤א | not | Particle |
| הֶעֱבַדְתִּ֙יךָ֙ | I have burdened you | Verb hiphil perfect first person common singular, suffix |
| בְּמִנְחָ֔ה | with offering[s] | Preposition, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| הוֹגַעְתִּ֖יךָ | I have made weary you | Verb hiphil perfect first person common singular, suffix |
| בִּלְבוֹנָֽה׃ | with frankincense | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have not brought Me sheep for burnt offerings, nor honored Me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. |
| KJV | Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. |
| ASV | Thou hast not brought me of thy sheep for burnt-offerings; neither hast thou honored me with thy sacrifices. I have not burdened thee with offerings, nor wearied thee with frankincense. |
| YLT | Thou hast not brought in to Me, The lamb of thy burnt-offerings, And [with] thy sacrifices thou hast not honoured Me, I have not caused thee to serve with a present, Nor wearied thee with frankincense. |
| WEB | You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. |
| BBE | You have not made me burned offerings of sheep, or given me honour with your offerings of beasts; I did not make you servants to give me an offering, and I did not make you tired with requests for perfumes. |
Where they part company is עֹלֹתֶ֔יךָ — see How Translations Differ.
The sentence has a main clause with two subordinate clauses that detail what has not been done, creating a clear structure of God's complaint.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Isaiah 43:23
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 — God's Complaint Against Israelgenerated
Isaiah 43:23 reveals God's frustration with the Israelites for failing to bring Him the offerings that signify their devotion and respect. Despite His expectations, they have not honored Him with sacrifices, indicating a breakdown in their relationship. This passage is part of a larger discourse where God reminds Israel of their obligations and His grace in forgiving their transgressions, as seen in Isaiah 43:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 5:25 | Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel? |
| 2 | Malachi 1:13–14 | You also say: ‘Oh, what a nuisance!’ And you turn up your nose at it,” says the LORD of Hosts. “You bring offerings that are stolen, lame, or sick! Should I accept these from your hands?” asks the LORD. |
| 3 | Malachi 3:8 | Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings. |
| 4 | Isaiah 1:11–15 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
| 5 | Isaiah 66:3 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֹלֹתֶ֔יךָ, 'o.lo.Tei.khagenerated
The word עֹלָה (olah) refers to a burnt offering, a sacrifice completely consumed by fire. It signifies an act of devotion where the entire offering ascends to God, symbolizing the worshipper's complete surrender.
In this verse, the use of עֹלֹתֶ֔יךָ indicates the specific offerings that the Israelites have failed to bring. The construction shows possession, emphasizing that these were to be their offerings to God, which they neglected.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase burnt offerings your.
Sentence Structuregenerated
The main finite verb in the verse is הֵבֵ֤יאתָ, you have brought, which governs the entire structure. It is followed by a series of phrases that detail what has not been done: the offerings and sacrifices.
The sentence structure emphasizes the negative with multiple instances of לֹא (not), highlighting God's complaint about the lack of devotion from His people.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עֹלֹתֶ֔יךָ is rendered as ὁλοκαυτώματα (holokautōmata), which means 'whole burnt offerings.' This choice underscores the completeness expected in the offerings.
The LXX translation shows a consistent understanding of the significance of burnt offerings in worship, emphasizing their role in the relationship between God and Israel.
In plain words — the whole versegenerated
Isaiah 43:23 highlights God's disappointment that the Israelites have not brought Him the offerings He desires. He states that He has not made heavy demands on them, yet they have still failed to honor Him.
Frequently Asked Questionsgenerated
Bringing offerings signifies devotion and acknowledgment of God's sovereignty, as seen in the practices outlined in the Law.
God's disappointment stems from their failure to fulfill their covenant obligations, which include bringing offerings as acts of worship.
The expected offerings included burnt offerings, which were completely consumed by fire, symbolizing total dedication to God.
Despite Israel's failures, God emphasizes His willingness to forgive their sins, showing His grace and mercy.
Reflection Questionsgenerated
- What are some ways I can show my devotion to God in my daily life?
- How do I respond when I feel that I have not honored God as I should?
- In what ways can I ensure that my offerings to God are sincere and meaningful?
- How can I cultivate a deeper understanding of God's expectations for my worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast not brought me the small cattle of thy burnt offerings; either, 1. Because thou didst not offer thy sacrifices to me, but to idols. Or rather, 2. Because what thou didst offer was not done to me, not for my sake, not from a principle of love and obedience to me, not to please and honour me with it; but merely for thine own ends: which interpretation seems to be favoured by the following clause, and by comparing this with ,6, Did ye fast unto me, even to me? And when ye did eat— did ye not eat for yourselves? Neither hast thou honoured me with thy sacrifices, because thou didst either neglect this work of sacrificing to me; or didst perform it merely out of custom or ill design…
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:23 Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.Ver. 23. Thou hast not brought me, &c.] Not me, but a god of thine own framing, Such a one as would take up with external heartless services, formal courtings and compliments. Non Mihi sed deo fictitio.
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) I have not caused thee to serve . . .—The words practically imply the suspension of sacrifices during the exile. Jehovah had not imposed that bond service on them—had not wearied them with demanding incense when they were far away from the Temple to whose ritual it belonged.
Read Charles John Ellicott on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges23. The absence of sacrifice has not impaired the bond between Jehovah and His people. The thought presents a striking contrast to ch. Isaiah 1:10 ff., a passage which was probably in the writer’s mind. the small cattle] The Heb. word serves as the noun of unity to the word for “flock” (i.e. sheep and goats). On burnt-offerings, sacrifices and offering, see on ch. Isaiah 1:11; Isaiah 1:13. I have not caused thee to serve] “have not treated thee as a slave,” by exacting tribute. The statement might no doubt be understood absolutely, according to Jeremiah 7:21 ff.; but it is perhaps sufficient to take it of the Exile, when the non-essential character of sacrifice was revealed by its enforced…
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast not brought me - As a people you have witcheld from me the sacrifices which were commanded. They had not maintained and observed his worship as he had required.
Read Albert Barnes on Isaiah 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22-24. Sweet cane — A “reed of fragrance,” from which perfuming extracts and ointments are made; used also in costly offerings. It is said “sweet cane” is not to be found in Syria.
Read Daniel Denison Whedon on Isaiah 43 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You have not brought Me sheep for burnt offerings, nor honored Me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense.
You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense.
You have not brought Me sheep for burnt offerings, nor honored Me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense.
You did not bring me lambs for your burnt offerings; you did not honor me with your sacrifices. I did not burden you with offerings; I did not make you weary by demanding incense.
Tyndale line
Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
Thou hast not brought me of thy sheep for burnt-offerings; neither hast thou honored me with thy sacrifices. I have not burdened thee with offerings, nor wearied thee with frankincense.
Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not made thee to serve with offerings, nor wearied thee with frankincense.
Thou hast not brought me the small cattle of thy burnt-offerings; neither hast thou honored me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
Thou hast not brought me the sheepe of thy burnt offrings, neither hast thou honoured me with thy sacrifices. I haue not caused thee to serue with an offring, nor wearied thee with incense.
Strictly literal
thou hast not brought me the small cattle of thy burnt-offerings, neither hast thou glorified me with thy sacrifices. I have not caused thee to toil with an oblation, nor wearied thee with incense.
Thou hast not brought in to Me, The lamb of thy burnt-offerings, And [with] thy sacrifices thou hast not honoured Me, I have not caused thee to serve with a present, Nor wearied thee with frankincense.
You have not brought to Me, || The lamb of your burnt-offerings, || And [with] your sacrifices you have not honored Me, || I have not caused you to serve with a present, || Nor wearied you with frankincense.
Thou hast not brought unto me the lamb of thy burnt-offerings; and with thy sacrifices hast thou not honored me: I have not troubled thee with meat-offerings, nor wearied thee with frankincense.
You have not brought me any of your sheep as burnt offerings, or honored me with your sacrifices. I have not burdened you with grain offerings, nor wearied you with demands for incense.
From the Latin
Thou hast not offered me the ram of thy holocaust, nor hast thou glorified me with thy victims: I have not caused thee to serve with oblations, nor wearied thee with incense.
Simplified
You haven't brought me sheep for burnt offerings; you haven't honored me with your sacrifices. I haven't burdened you by asking for grain offerings; I haven't tired you out by demanding incense.
You have not made me burned offerings of sheep, or given me honour with your offerings of beasts; I did not make you servants to give me an offering, and I did not make you tired with requests for perfumes.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls show agreement in the wording of this verse, with minor variations in spelling and restoration. The Septuagint matches some of the words but presents them in a different order, reflecting a distinct translation approach.
לֹֽא־ הֵבֵ֤יאתָ לִּי֙ שֵׂ֣ה עֹלֹתֶ֔יךָ וּזְבָחֶ֖יךָ לֹ֣א כִבַּדְתָּ֑נִי לֹ֤א הֶעֱבַדְתִּ֙יךָ֙ בְּמִנְחָ֔ה וְלֹ֥א הוֹגַעְתִּ֖יךָ בִּלְבוֹנָֽה׃
8 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.
לוא הביאותה ל׳י שה לעולה ובזבחי׳כה לוא כבדת׳ני ולוא עשיתה ל׳יא מנחה ולוא הוגעתי׳כה בלבונה
15 words on the leather.
[לא] הביאות ל׳י שה עלתי׳ך [וזבחי׳ך] [לא] [כבדת׳ני] [לא] [העבדתי׳ך] [במנחה] [ולא] [הוגעתי׳ך] בלבונה
5 words on the leather — 9 supplied entire by an editor.
לוא הביאת ל׳י שה עולותי׳ך [וזבחי׳ך] [לא] [כבדת׳ני] לא העבדתי׳ך במנחה ולא הוגעתי׳ך בלבנה
9 words on the leather — 2 partly restored, 3 supplied entire by an editor.
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 Isaiah 43:23
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
שֶׂה (seh) refers to a member of a flock, specifically a sheep or goat. It encompasses various terms for livestock, including lambs and young goats, and can also denote a collective group. The word is derived from a root meaning to push out to graze, indicating its pastoral context.
שֶׂה n.m. and (less oft.) f. one of a flock, sheep (or goat)
base
H7716 שֶׂה one of a flock, sheep (or goat)
7716 seh seh
or sey {say}; probably from 7582 through the idea of pushing
out to graze; a member of a flock, i.e. a sheep or
goat:--(lesser, small) cattle, ewe, goat, lamb, sheep.
Compare 2089.
see HEBREW for 07582
see HEBREW for 02089
שֶׂה (seh) — sheep.
1) one of a flock, lamb, sheep, goat, young sheep, young goat
1a) sheep, goat
1b) flock (collective)
Also means: zeh (זֶה "lamb" H2089)
N-cs — Noun common · both singular constructHNcbsc
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…
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 | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Piel-Perf-2ms | Suff — Verb piel perfect second person masculine singular · suffixHVpp2ms/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — ParticleHTn
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp2ms
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp2ms
לְבֹנָה (lebownah) refers to frankincense, a fragrant resin known for its white color. It is used both ceremonially and personally, particularly in the preparation of holy incense. The term is derived from another Hebrew word related to whiteness, indicating its appearance or the color of its smoke.
לְבֹנָה, לְבוֹנָה n.f. frankincense
base
H3828 לְבֹנָה, לְבוֹנָה frankincense
3828 lbownah leb-o-naw'
or lbonah {leb-o-naw'}; from 3836; frankincense (from its
whiteness or perhaps that of its smoke): -(frank-)incense.
see HEBREW for 03836
לְבֹנָה (le.vo.nah) — frankincense.
1) frankincense
1a) a white resin burned as fragrant incense
1a1) ceremonially
1a2) personally
1a3) used in compounding the holy incense
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Ex 30:34; Le 2:1 f,15 f; 5:11; 6:15; 24:7; Nu 5:15; 1Ch 9:29; Ne 13:5,9; So 3:6; 4:6,14; Isa 43:23; 60:6; 66:3; Jer 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Mt 2:11;
Frankincense
(Heb. lebonah; Gr. libanos, i.e., “white”), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex. 30:34), and was used as an accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an emblem of prayer (Ps.…
a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. (Exodus 30:34-36) It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris . The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia, (Isaiah 60:6; Jeremiah 6:20) and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey…
See INCENSE.