Jeremiah 44:19 — Word Study
WLCוְכִֽי־ אֲנַ֤חְנוּ מְקַטְּרִים֙ לִמְלֶ֣כֶת הַשָּׁמַ֔יִם וּלְהַסֵּ֥ךְ לָ֖הּ נְסָכִ֑ים הֲמִֽבַּלְעֲדֵ֣י אֲנָשֵׁ֗ינוּ עָשִׂ֨ינוּ לָ֤הּ כַּוָּנִים֙ לְהַ֣עֲצִבָ֔ה וְהַסֵּ֥ךְ לָ֖הּ נְסָכִֽים׃ פ
BSAMoreover,” [said the women,] “whenkîy ◂weʼănachnûw burned incenseqâṭar [offered, made perfume to] to the Queenmᵉleketh [female ruler, goddess] of Heavenshâmayim [the sky, celestial realm] and poured outnâçak [libated, gave] drink offeringsneçek [sacrifices, ceremonial liquids] was it withoutbilʻădêy [except, beside] that we madeʻâsâh■ [created, fashioned] sacrificial cakeskavvân [buns, sweet breads] in her imageʻâtsab [likeness] and poured outnâçak [libated, gave] drink offeringsneçek [sacrifices, ceremonial liquids]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| אֲנַ֤חְנוּ | we | Pronoun |
| מְקַטְּרִים֙ | [were] making smoke | Verb, Piel, participle (active) masculine plural |
| לִמְלֶ֣כֶת | to [the] queen of | Preposition, noun common feminine singular construct |
| הַשָּׁמַ֔יִם | the heavens | Particle, noun common masculine plural absolute |
| וּלְהַסֵּ֥ךְ | and to pour out | Conjunction, preposition, verb hiphil infinitive construct common |
| לָ֖הּ | to her | Preposition, suffix |
| נְסָכִ֑ים | drink offerings | Noun common, masculine plural absolute |
| הֲמִֽבַּלְעֲדֵ֣י | ¿ without | Particle, preposition |
| אֲנָשֵׁ֗ינוּ | husbands our | Noun common masculine plural construct, suffix |
| עָשִׂ֨ינוּ | did we make | Verb, Qal, perfect first person common plural |
| לָ֤הּ | for her | Preposition, suffix |
| כַּוָּנִים֙ | cakes | Noun common, masculine plural absolute |
| לְהַ֣עֲצִבָ֔ה | to form image her | Preposition, verb hiphil infinitive construct common, suffix |
| וְהַסֵּ֥ךְ | and to pour out | Conjunction, verb hiphil infinitive construct common |
| לָ֖הּ | to her | Preposition, suffix |
| נְסָכִֽים׃ פ | drink offerings | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Moreover,” said the women, “when we burned incense to the Queen of Heaven and poured out drink offerings to her, was it without our husbands’ knowledge that we made sacrificial cakes in her image and poured out drink offerings to her?” |
| KJV | And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men? |
| ASV | And when we burned incense to the queen of heaven, and poured out drink-offerings unto her, did we make her cakes to worship her, and pour out drink-offerings unto her, without our husbands? |
| YLT | and when we are making perfume to the queen of the heavens, and pouring out to her libations — without our husbands have we made for her cakes to idolize her, and to pour out to her libations?' |
| WEB | The women said, “When we burned incense to the queen of the sky and poured out drink offerings to her, did we make her cakes to worship her, and pour out drink offerings to her, without our husbands?” |
| BBE | And the women said, When we were burning perfumes to the queen of heaven and draining out drink offerings to her, did we make cakes in her image and give her our drink offerings without the knowledge of our husbands? |
The translations agree on the act of burning incense, with no significant differences noted.
The sentence is structured around the women's assertion, with multiple subordinate clauses detailing their actions and questioning the assumptions about their worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנוּ
verbקָטַר
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 — Jeremiah 44:19
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 — The Women's Defense of Their Worship Practicesgenerated
Jeremiah 44:19 captures a moment where women assert their agency in worshiping the Queen of Heaven, challenging the idea that their actions were hidden from their husbands. They recall their rituals of burning incense and pouring drink offerings, suggesting a communal tradition that they believe was shared and accepted. This reflects the tensions between established worship practices and the prophetic calls for fidelity to Yahweh, as seen in the broader context of Jeremiah's message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 44:15 | Then all the men who knew that their wives were burning incense to other gods, and all the women standing by—a great assembly—along with all the people living in the land of Egypt and in Pathros, said to Jeremiah, |
| 2 | Jeremiah 7:18 | The sons gather wood, the fathers light the fire, and the women knead the dough to make cakes for the Queen of Heaven; they pour out drink offerings to other gods to provoke Me to anger. |
| 3 | Genesis 3:6–11 | When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
| 4 | Deuteronomy 7:3–4 | Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, |
| 5 | 1 Kings 21:25 | (Surely there was never one like Ahab, who sold himself to do evil in the sight of the LORD, incited by his wife Jezebel. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מְקַטְּרִים, me.ka.te.Rimgenerated
The verb מְקַטְּרִים (meqatterim) is a Piel participle, indicating an active ongoing action — in this case, the act of burning incense. This word is linked to worship practices, specifically the ritual of creating fragrant smoke as an offering to deities.
The use of this verb highlights the women's active role in their religious practices, emphasizing that they were not merely passive participants but were engaged in the rituals of their faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as making smoke, which aligns with the KJV's burned incense and the ASV's burning incense.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the verbs מְקַטְּרִים (we are making smoke) and הַסֵּ֥ךְ (to pour out). The structure emphasizes the actions of the women as they recount their worship practices.
The use of conjunctions and prepositional phrases helps to connect their actions to their husbands' awareness, creating a complex sentence that reflects their defense.
Septuagint Backgroundgenerated
The Septuagint translates מְקַטְּרִים as θυμιῶμεν (thymiōmen), which also means to offer incense. This choice maintains the focus on the act of worship, suggesting continuity in the understanding of incense as a form of offering.
This translation choice indicates a shared understanding of the ritual significance of incense in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Jeremiah 44:19 presents the women defending their rituals to the Queen of Heaven, stating that they did so with their husbands' knowledge. They emphasize their active participation in these practices, which included burning incense and pouring out drink offerings.
Frequently Asked Questionsgenerated
Burning incense to the Queen of Heaven was a form of worship that involved offering fragrant smoke as a sign of devotion, often associated with fertility and prosperity.
The women assert that their actions were not secretive, implying that their husbands were aware and possibly supportive of their worship practices.
Drink offerings were a ceremonial act of pouring out liquid as a sacrifice to deities, symbolizing devotion and the sharing of resources with the divine.
This verse highlights the conflict between traditional worship of the Queen of Heaven and the prophetic calls to return to exclusive worship of Yahweh, showcasing differing views on religious practices.
Reflection Questionsgenerated
- In what ways do I see communal practices influencing my own faith?
- How can I engage with others about differing beliefs in a respectful manner?
- What role do rituals play in my understanding of worship?
- How can I ensure that my worship aligns with my beliefs and values?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 44:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when we burnt incense to the queen of heaven, and poured out drink offerings unto her,.... Which they owned they did, and which they were not ashamed of, and were determined to go on with; and
Read John Gill on Jeremiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men? Did we make her cakes to worship her?
Read Robert Jamieson on Jeremiah 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir last argument is drawn from the evils that had befallen them since they had left worshipping the sun, moon, and stars; thus strangely making their omission of that the cause of their sufferings, their former doing of which was indeed the true cause. They had lost their husbands in the siege and in battles, and had suffered famine and hunger; and all because they had burnt incense to other gods: they interpret these providences as a punishment of them for not doing it as they had formerly used to do. So bad interpreters are those of God’ s providences, who indulge their lusts in opposition to God’ s law.
Read Matthew Poole on Jeremiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 44:19 And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?Ver. 19. And when we burnt incense to the queen of heaven.] So the Papists also call the Virgin Mary, and idolise her, as the word here rendered to worship her doth properly signify: Idoli reiectitii appellationem in eam transferentes. Did we make her cakes without our men?] i.e., Without our husbands’ privity and approbation. But is that a sufficient excuse? Should not God be obeyed rather than men? A wife is not to perform such blind obedience to her husband as Plutarch prescribeth, when he…
Read John Trapp on Jeremiah 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Without our men.—Better, as in the margin, without our husbands. We have here, it is obvious, the very words of the women who were stung by what they looked on as Jeremiah’s intimation that the chief guilt lay on them. They disclaim any special responsibility. Their husbands had joined in the worship, or had, at least, sanctioned it.
Read Charles John Ellicott on Jeremiah 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. And when we burned incense to the queen of heaven] The MOON seems to have been called מלכת melecheth, as the SUN was called מלך molech. The Hindoos pour out water to the sun thrice a day; and to the moon whenever they worship her. The idolatrous worship of these people was a sort of imitation of the worship of the true God; only sacrifice was not common in it. The factious women here tell us in what it consisted. 1. They burnt incense to the moon, and perhaps to the sun and the planets. 2. They poured out libations to her. 3. They made and consecrated cakes to her. All these were prescribed in the worship of the true GOD. See, among others, Exodus 29:23, c. Leviticus 2:4…
Read AdamClarke on Jeremiah 44 →CambridgeThe Cambridge Bible for Schools and Colleges19. worship] The alternative in mg. suggests that her image may have been stamped upon them. For “cakes” See on Jeremiah 7:18. without our husbands] According to Numbers 30:6 f., which in its present form doubtless represents a much older practice, the consent of the husband was necessary before the wife’s vow could be binding. The women plead that they had their husbands’ approval in this worship. Let Jeremiah therefore settle the matter with them.
Read Cambridge on Jeremiah 44 →Albert Barnes1798–1870Barnes' Notes on the BibleBurned ... poured ... did - Or, burn ... pour ... do. To worship her - Rather, to represent her image. The cakes Jeremiah 7:18 were made in the shape of a crescent to represent the moon. Our men - i. e., our husbands (margin).
Read Albert Barnes on Jeremiah 44 →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
“Moreover,” said the women, “when we burned incense to the Queen of Heaven and poured out drink offerings to her, was it without our husbands’ knowledge that we made sacrificial cakes in her image and poured out drink offerings to her?”
The women said, “When we burned incense to the queen of the sky and poured out drink offerings to her, did we make her cakes to worship her, and pour out drink offerings to her, without our husbands?”
“Moreover,” said the women, “when we burned incense to the Queen of Heaven and poured out drink offerings to her, was it without our husbands’ knowledge that we made sacrificial cakes in her image and poured out drink offerings to her?”
The women added, “We did indeed sacrifice and pour out drink offerings to the Queen of Heaven. But it was with the full knowledge and approval of our husbands that we made cakes in her image and poured out drink offerings to her.”
Tyndale line
And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?
And when we burned incense to the queen of heaven, and poured out drink-offerings unto her, did we make her cakes to worship her, and pour out drink-offerings unto her, without our husbands?
And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our husbands?
And when we burned incense to the queen of heaven, and poured out drink-offerings to her, did we make for her cakes to worship her, and pour out drink-offerings to her, without our men?
And when we burnt incense to ye Queene of heauen, and powred out drinke offerings vnto her, did wee make her cakes to make her glad, and powre out drinke offerings vnto her without our husbands?
Strictly literal
And when we burned incense to the queen of the heavens and poured out drink-offerings to her, did we make for her cakes to portray her, and pour out drink-offerings to her, without our husbands?
and when we are making perfume to the queen of the heavens, and pouring out to her libations — without our husbands have we made for her cakes to idolize her, and to pour out to her libations?'
and when we are making incense to the queen of the heavens, and pouring out drink-offerings to her—have we made cakes for her to idolize her, and to pour out drink-offerings to her, without our husbands?”
And when we burnt incense to the queen of heaven, and poured out drink-offerings unto her,—was this without [the consent of] our husbands, that we did make cakes for her to make her image, and pour out drink-offerings unto her?
The women said, “When we were making incense offerings before the queen of heaven and pouring out drink offerings to her, was it against our husbands that we did these things, making cakes in her image and pouring out drink offerings to her?”
From the Latin
And if we offer sacrifice to the queen of heaven, and pour out drink offerings to her: did we make cakes to worship her, to pour out drink offerings to her, without our husbands?
Simplified
“On top of that,” the women added, “when we burned incense to the Queen of Heaven and poured out drink offerings to worship her, did we do this without our husbands knowing about it, that we baked cakes stamped with her image and poured out drink offerings to worship her?”
And the women said, When we were burning perfumes to the queen of heaven and draining out drink offerings to her, did we make cakes in her image and give her our drink offerings without the knowledge of our husbands?
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 Septuagint largely agree in their wording, with a close correspondence in meaning. The Septuagint retains much of the original structure while adapting it to its own linguistic style.
וְכִֽי־ אֲנַ֤חְנוּ מְקַטְּרִים֙ לִמְלֶ֣כֶת הַשָּׁמַ֔יִם וּלְהַסֵּ֥ךְ לָ֖הּ נְסָכִ֑ים הֲמִֽבַּלְעֲדֵ֣י אֲנָשֵׁ֗ינוּ עָשִׂ֨ינוּ לָ֤הּ כַּוָּנִים֙ לְהַ֣עֲצִבָ֔ה וְהַסֵּ֥ךְ לָ֖הּ נְסָכִֽים׃ פ
15 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 44:19
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
מְלֶ֫כֶת (mleketh) means 'queen' and is derived from the root word for 'to reign.' The entries consistently identify it as a feminine noun referring to a queen, with no significant disagreement among the lexicons.
מְלֶ֫כֶת n.f. queen
base
H4446 מְלֶ֫כֶת
4446 mleketh mel-eh'-keth
from 4427; a queen:--queen.
see HEBREW for 04427
מְלֶ֫כֶת (me.le.khet) — queen.
queen
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
נָסַךְ (nacak) is a Hebrew verb meaning to pour out, particularly in the context of libations, or to set and install. It encompasses actions such as pouring, casting metal images, and anointing a king. The word appears in various forms, indicating different nuances, such as being poured out or installed, with references in the Old Testament including Psalm 2:6.
נָסַךְ vb. pour out
Qal
pour out
pour out libations
cast metal images
Piel pour out as libation
Hiph. pour out libations
Hoph. be poured out
base
[נָסַךְ] vb. set, install
H5258a נָסַךְ pour out H5258b נָסַךְ set, install
5258 nacak naw-sak'
a primitive root; to pour out, especially a libation, or to
cast (metal); by analogy, to anoint a king:--cover, melt,
offer, (cause to) pour (out), set (up).
נָסַךְ (na.sakh) — to pour.
1) to pour out, pour, offer, cast
1a) (Qal)
1a1) to pour out
1a2) to cast metal images
1a3) to anoint (a king)
1b) (Niphal) to be anointed
1c) (Piel) to pour out (as a libation)
1d) (Hiphil) to pour out libations
1e) (Hophal) to be poured out
Aramaic equivalent: ne.sakh (נְסַךְ "to pour" H5260)
נָסַךְ (na.sakh) — to install.
1) to set, install
1a) (Qal) to install
1b) (Niphal) to be installed
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
N-mp — Noun common · masculine plural absoluteHNcmpa
[SACRIFICE]
בִּלְעֲדֵי (bil'adey) is a Hebrew word meaning 'not unto,' 'apart from,' 'except,' or 'without.' It is constructed from two roots, one related to 'not' and the other to 'till.' The word is used in contexts indicating exclusion or absence.
בִּלְעֲדֵי prop. not unto, hence apart from, except, without
base
H1107 בִּלְעֲדֵי prop. not unto, hence apart from, except, without
1107 bil`adey bil-ad-ay'
or balmadey {bal-ad-ay'}; constructive plural from 1077 and
5703, not till, i.e. (as preposition or adverb) except,
without, besides:--beside, not (in), save, without.
see HEBREW for 01077
see HEBREW for 05703
בִּלְעֲדֵי (bil.a.de) — beside.
apart from, except, without, besides
Part | Prep | Prep — Particle · prepositionHTi/R/Acbsc
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
כַּוָּן (kavvan) refers to a type of cake, specifically a sacrificial wafer. The term is derived from a root meaning something prepared, and it is noted to appear only in the plural form. The entries consistently describe it as a cake or bun used in sacrificial contexts.
[כַּוָּן] n.[m.] cake, sacrificial cake—only pl.
base
H3561 כַּוָּן
3561 kavvan kav-vawn'
from 3559; something prepared, i.e. a sacrificial
wafer:--cake.
see HEBREW for 03559
כַּוָּן (kav.van) — bun.
cake, sacrificial cake
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word עָצַב (atsab) has dual meanings: it can refer to causing hurt, pain, or grief, and it can also mean to shape or fashion. It is built from a primitive root that conveys both negative emotions and the act of creating. The entries indicate that it can be used in various forms, such as causing pain (Hiphil) or shaping (Piel).
[עָצַב] vb. hurt, pain, grieve
Qal his father had not pained him
Niph. be pained for
Pi. they vexed his holy spirit
Hiph. they used to cause him [י׳] pain.
Hithp. and he was vexed to his heart
base
[עָצַב] vb. Pi. shape, fashion
Pi. thy hands shaped me, etc.
Hiph. to fashion her, i.e. make images of her
base
H6087a עָצַב hurt, pain, grieve H6087b עָצַב Pi. shape, fashion
6087 `atsab aw-tsab'
a primitive root; properly, to carve, i.e. fabricate or
fashion; hence (in a bad sense) to worry, pain or anger:--
displease, grieve, hurt, make, be sorry, vex, worship, wrest.
עָצַב (a.tsav) — to hurt.
1) to hurt, pain, grieve, displease, vex, wrest
1a) (Qal) to hurt, pain
1b)(Niphal) to be in pain, be pained, be grieved
1c) (Piel) to vex, torture
1d) (Hiphil) to cause pain
1e) (Hithpael) to feel grieved, be vexed
Aramaic equivalent: a.tsav (עֲצַב "to pain" H6088)
עָצַב (a.tsav) — to shape.
1) to shape, fashion, make, form, stretch into shape, (TWOT) worship
1a) (Piel) to shape, form
1b) (Hiphil) to form, copy, fashion
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3fs
נָסַךְ (nacak) is a Hebrew verb meaning to pour out, particularly in the context of libations, or to set and install. It encompasses actions such as pouring, casting metal images, and anointing a king. The word appears in various forms, indicating different nuances, such as being poured out or installed, with references in the Old Testament including Psalm 2:6.
נָסַךְ vb. pour out
Qal
pour out
pour out libations
cast metal images
Piel pour out as libation
Hiph. pour out libations
Hoph. be poured out
base
[נָסַךְ] vb. set, install
H5258a נָסַךְ pour out H5258b נָסַךְ set, install
5258 nacak naw-sak'
a primitive root; to pour out, especially a libation, or to
cast (metal); by analogy, to anoint a king:--cover, melt,
offer, (cause to) pour (out), set (up).
נָסַךְ (na.sakh) — to pour.
1) to pour out, pour, offer, cast
1a) (Qal)
1a1) to pour out
1a2) to cast metal images
1a3) to anoint (a king)
1b) (Niphal) to be anointed
1c) (Piel) to pour out (as a libation)
1d) (Hiphil) to pour out libations
1e) (Hophal) to be poured out
Aramaic equivalent: ne.sakh (נְסַךְ "to pour" H5260)
נָסַךְ (na.sakh) — to install.
1) to set, install
1a) (Qal) to install
1b) (Niphal) to be installed
Conj | V-Hiphil-Ptc — Conjunction · verb hiphil infinitive construct commonHC/Vhcc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
N-mp — Noun common · masculine plural absoluteHNcmpa
[SACRIFICE]