Jeremiah 7:18 — Word Study
WLCהַבָּנִ֞ים מְלַקְּטִ֣ים עֵצִ֗ים וְהָֽאָבוֹת֙ מְבַעֲרִ֣ים אֶת־ הָאֵ֔שׁ וְהַנָּשִׁ֖ים לָשׁ֣וֹת בָּצֵ֑ק לַעֲשׂ֨וֹת כַּוָּנִ֜ים לִמְלֶ֣כֶת הַשָּׁמַ֗יִם וְהַסֵּ֤ךְ נְסָכִים֙ לֵאלֹהִ֣ים אֲחֵרִ֔ים לְמַ֖עַן הַכְעִסֵֽנִי׃
BSAThe sonsbên [children, descendants] gatherlâqaṭ woodʻêts [trees, wooden planks] the fathersʼâb [male parents, ancestors] lightbâʻar the fireʼêsh [burning, flame] and the womenʼishshâh [females, wives] kneadlûwsh the doughbâtsêq [unleavened bread mixture] to makeʻâsâh cakeskavvân [special bread, sacrifices] for the Queenmᵉleketh of Heavenshâmayim [a female deity, goddess Astarte] they pour outnâçak [offer, dedicate] drink offeringsneçek [libations, sacrifices] to otherʼachêr godsʼĕlôhîym [idols, false deities] tomaʻan provoke Me to angerkaʻaç [anger, wrath, offend, wrath, indignation]
| Greek | English | Parsing |
|---|---|---|
| הַבָּנִ֞ים | the children | Particle, noun common masculine plural absolute |
| מְלַקְּטִ֣ים | [are] gathering | Verb, Piel, participle (active) masculine plural |
| עֵצִ֗ים | wood | Noun common, masculine plural absolute |
| וְהָֽאָבוֹת֙ | and the fathers | Conjunction, particle, noun common feminine plural absolute |
| מְבַעֲרִ֣ים | [are] kindling | Verb, Piel, participle (active) masculine plural |
| אֶת־ | the object marker | Particle |
| הָאֵ֔שׁ | the fire | Particle, noun common both singular absolute |
| וְהַנָּשִׁ֖ים | and the women | Conjunction, particle, noun common masculine plural absolute |
| לָשׁ֣וֹת | [are] kneading | Verb, Qal, participle (active) feminine plural |
| בָּצֵ֑ק | dough | Noun common, masculine singular absolute |
| לַעֲשׂ֨וֹת | to make | Preposition, verb qal infinitive construct common |
| כַּוָּנִ֜ים | cakes | Noun common, masculine plural absolute |
| לִמְלֶ֣כֶת | for [the] queen of | Preposition, noun common feminine singular construct |
| הַשָּׁמַ֗יִם | the heavens | Particle, noun common masculine plural absolute |
| וְהַסֵּ֤ךְ | and they are pouring out | Conjunction, verb hiphil infinitive construct common |
| נְסָכִים֙ | drink offerings | Noun common, masculine plural absolute |
| לֵאלֹהִ֣ים | to gods | Preposition, noun common masculine plural absolute |
| אֲחֵרִ֔ים | other | Adj |
| לְמַ֖עַן | so as | Particle |
| הַכְעִסֵֽנִי׃ | to provoke to anger me | Verb hiphil infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. |
| ASV | The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke me to anger. |
| YLT | The sons are gathering wood, And the fathers are causing the fire to burn, And the women are kneading dough, To make cakes to the queen of the heavens, And to pour out libations to other gods, So as to provoke Me to anger. |
| WEB | The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of the sky, and to pour out drink offerings to other gods, that they may provoke me to anger. |
| BBE | The children go for wood, the fathers get the fire burning, the women are working the paste to make cakes for the queen of heaven, and drink offerings are drained out to other gods, moving me to wrath. |
The translations agree on the rendering of כַּוָּנִ֜ים as cakes, indicating a shared understanding of the term's significance in the context of idolatrous offerings.
The sentence is structured with multiple clauses that detail the actions taken by each group, contributing to the overall theme of collective idolatry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַט
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 7:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Idolatry of Judahgenerated
Jeremiah 7:18 describes a scene where the children gather wood, the fathers kindle the fire, and the women knead dough to make cakes for the Queen of Heaven. This verse illustrates the communal involvement in idolatrous worship, highlighting the roles of different family members in these rituals. The actions are directed towards a goddess, reflecting the syncretism present in Judah at the time, which provokes the LORD's anger, as noted in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 44:17–19 | Instead, we will do everything we vowed to do: We will burn incense to the Queen of Heaven and offer drink offerings to her, just as we, our fathers, our kings, and our officials did in the cities of Judah and in the streets of Jerusalem. At that time we had plenty of food and good things, and we saw no disaster. |
| 2 | 1 Corinthians 10:22 | Are we trying to provoke the Lord to jealousy? Are we stronger than He? |
| 3 | Deuteronomy 4:19 | When you look to the heavens and see the sun and moon and stars—all the host of heaven—do not be enticed to bow down and worship what the LORD your God has apportioned to all the nations under heaven. |
| 4 | Job 31:26–28 | if I have beheld the sun in its radiance or the moon moving in splendor, |
| 5 | Jeremiah 19:13 | The houses of Jerusalem and the houses of the kings of Judah will be defiled like that place, Topheth—all the houses on whose rooftops they burned incense to all the host of heaven and poured out drink offerings to other gods.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — כַּוָּנִ֜ים, ka.va.Nimgenerated
The word כַּוָּן (kavvan) refers to a type of cake or special bread, often associated with sacrificial practices. It is derived from a root meaning to prepare, indicating its role in ritual offerings. In this context, it signifies the cakes made for the Queen of Heaven, emphasizing the community's dedication to idolatry.
This term appears only in the plural form, suggesting a collective action in the preparation of these cakes, which were likely intended for consumption during religious rituals. The use of this word underscores the seriousness of the community's actions as they engage in worship that provokes divine anger.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as cakes, which aligns with the KJV and ASV that also use the same term.
Sentence Structuregenerated
The finite verb מְלַקְּטִ֣ים (are gathering) governs the first clause, with multiple phrases describing the actions of different subjects: the sons, fathers, and women. The structure illustrates a communal effort in the ritual activities, emphasizing the involvement of each group.
The sentence is constructed with a series of clauses that detail the actions taken by each group, contributing to the overall theme of collective idolatry. The word order places emphasis on the subjects before their respective actions, highlighting the roles played by each family member.
Septuagint Backgroundgenerated
The Septuagint translates כַּוָּן as ξαυῶνας, which indicates a specific type of cake or offering. This choice reflects a similar understanding of the ritual context, suggesting a continuity in the cultural practices surrounding offerings.
The Greek term used implies a focus on the sacrificial nature of these cakes, reinforcing the connection to the worship of the Queen of Heaven.
In plain words — the whole versegenerated
Jeremiah 7:18 describes how the children gather wood, the fathers light the fire, and the women knead dough to make cakes for the Queen of Heaven. This verse shows the community's participation in idolatry, provoking God's anger through their offerings to other gods.
Frequently Asked Questionsgenerated
Making cakes for the Queen of Heaven refers to preparing offerings for a goddess, indicating the people's involvement in idolatrous worship practices.
God expresses anger because the people are engaging in idolatry, offering sacrifices to other gods instead of worshiping Him.
The verse highlights a communal effort where sons gather wood, fathers kindle the fire, and women knead dough, showing that all members of the family are involved in the idolatrous practices.
The Queen of Heaven represents a female deity worshiped in the region, symbolizing the syncretism and idolatry that provoked God's anger among His people.
Reflection Questionsgenerated
- What are some modern practices that might parallel the idolatry described in this verse?
- How can we ensure that our worship remains directed towards God rather than being influenced by cultural practices?
- In what ways can we recognize and address communal behaviors that may provoke God's displeasure?
- What lessons can we learn from the actions of the community in this verse about the importance of individual and collective worship?
The early church on this verse — how the Fathers read it
The quote from Origen of Alexandria discusses God's jealousy and desire for purity among His people, drawing from the themes presented in this verse.
"God is jealous" and does not wish the soul that he betrothed to himself in faith to remain defiled by sin, but he wishes it to be purified immediately, wishes it to cast out all its impurities immediately, if it has been, by chance,Early Church Fathers on Jeremiah 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 7:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe children gather wood,.... In the fields, or out of the neighbouring forest; not little children, but young men, who were able to cut down trees, and bear and carry burdens of wood: and the
Read John Gill on Jeremiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
Read Robert Jamieson on Jeremiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere God shows how busily they are employed from the youngest to the oldest, and how industrious for their idolatry, ; see ; every one in the family doth somewhat towards it. The children gather wood, or sticks; for the word is plural, and so used ,33; an employment, if we understand small sticks, proper for children; if greater wood, suitable to youth, who excel in strength, and may be understood by children and young ones. The fathers kindle the fire; they heat the oven, hearth, or stone on which they were baked. The women knead their dough, to make cakes; prepare all the materials of which to make cakes; probably they were of some particular shape, or had some peculiar impression of some…
Read Matthew Poole on Jeremiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 7:18 The children gather wood, and the fathers kindle the fire, and the women knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. Ver 18. The children gather wood.] All sorts, sizes, and sexes are as busy as bees: “ Sed turpis labor est ineptiarum. ” Oh that we were so intent, with united forces, to the worship of the true God of heaven! Vae torpori nostro. Oh take heed of industrious folly! dispirit not yourselves in the pursuit of trifles, &c. To make cakes.] Popana, cakes stamped with stars. To the queen of heaven,] i.e., To the heavenly bodies, and, as some will have it, to the moon in…
Read John Trapp on Jeremiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The queen of heaven.—The goddess thus described was a kind of Assyrian Artemis, identified with the moon, and connected with the symbolic worship of the reproductive powers of Nature. Its ritual probably resembled that of the Babylonian Aphrodite, Mylitta, the mother-goddess, in its impurities (Herod. i. 199; Bar 6:43), and thus provoked the burning indignation of the prophet here and in Jeremiah 44:19; Jeremiah 44:25. The word rendered “cakes,” and found only in connection with this worship, was clearly a technical term, and probably of foreign origin. Cakes of a like kind, made of flour and honey, round like the full moon, and known, therefore, as selence or “moons,” were offered…
Read Charles John Ellicott on Jeremiah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The children gather wood] Here is a description of a whole family gathered together, and acting unitedly in idolatrous worship. 1. The children go and collect wood, and bring it to the place of sacrifice. 2. The fathers lay it in order, and kindle a fire. 3. The mother and her maids knead dough, make their batch, and out of it form cakes, and bake them for the honour of the queen of heaven; most probably the moon, though perhaps not exclusive of the sun and planets, generally called the host of heaven. Family worship is a most amiable and becoming thing when performed according to truth. What a pity that so few families show such zeal for the worship of God as those apostate…
Read AdamClarke on Jeremiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges18. Both sexes and all ages unite in the public dishonouring of God’s name by shameless idolatries. cakes] The Hebrew word is of Assyrio-Babylonian origin, and occurs elsewhere only in Jeremiah 44:19, where see further. The cakes were either shaped, or stamped, to represent the “queen of heaven,” probably to be identified, not with the moon, but with the planet Venus, the Ishtar of Babylonian worship (Co.). The cult was thence derived, and appears to have been introduced in Manasseh’s reign. “The description points to its prevalence among the poorer classes, who have to collect firewood and do all the work themselves.” Pe. The Mass., by a different vocalisation of the word for “queen,”…
Read Cambridge on Jeremiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleChildren ... fathers ... women - All members of the family take part in this idolatry. Cakes - Probably very similar to those offered at Athens to Artemis.
Read Albert Barnes on Jeremiah 7 →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
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.
The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of the sky, and to pour out drink offerings to other gods, that they may provoke me to anger.
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.
Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. They are also pouring out drink offerings to other gods. They seem to do all this just to trouble me.
Tyndale line
The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead dough, to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, that they may provoke me to anger.
The children gather wood, and the fathers kindle the fire, and the women knede the dough to make cakes to the Queene of heauen and to powre out drinke offrings vnto other gods, that they may prouoke me vnto anger.
Strictly literal
The children gather wood, and the fathers kindle the fire, and the women knead dough, to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke me to anger.
The sons are gathering wood, And the fathers are causing the fire to burn, And the women are kneading dough, To make cakes to the queen of the heavens, And to pour out libations to other gods, So as to provoke Me to anger.
The sons are gathering wood, || And the fathers are causing the fire to burn, || And the women are kneading dough, || To make cakes to the queen of the heavens, || And to pour out drink-offerings to other gods, || So as to provoke Me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead dough, to make cakes for the queen of heaven, and they pour out drink-offerings unto other gods, in order to provoke me to anger.
The children are gathering wood and the fathers kindling the fire! The women are kneading dough to make cakes for the queen of the heavens and pour out drink offerings for other gods so that they will provoke me.
From the Latin
The children gather wood, and the fathers kindle the fire and the women knead the dough, to make cakes to the queen of heaven, and to offer libations to strange gods, and to provoke me to anger.
Simplified
The children collect the firewood, the fathers light the fire, and the women knead the dough to make cakes for the Queen of Heaven, and they pour out drink offerings to other gods to make me angry and hurt.
The children go for wood, the fathers get the fire burning, the women are working the paste to make cakes for the queen of heaven, and drink offerings are drained out to other gods, moving me to wrath.
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 on the content of this verse, with 19 of the 20 words matched. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, though some words are restored by an editor, indicating a degree of textual consistency across these witnesses.
הַבָּנִ֞ים מְלַקְּטִ֣ים עֵצִ֗ים וְהָֽאָבוֹת֙ מְבַעֲרִ֣ים אֶת־ הָאֵ֔שׁ וְהַנָּשִׁ֖ים לָשׁ֣וֹת בָּצֵ֑ק לַעֲשׂ֨וֹת כַּוָּנִ֜ים לִמְלֶ֣כֶת הַשָּׁמַ֗יִם וְהַסֵּ֤ךְ נְסָכִים֙ לֵאלֹהִ֣ים אֲחֵרִ֔ים לְמַ֖עַן הַכְעִסֵֽנִי׃
19 of the 20 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[והסך] נסכים לאלהים [אחרים] [למען] [הכעס׳ני]
6 words of the verse are on this fragment — 2 partly restored, 4 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 Jeremiah 7:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
לָקַט (laqat) means to pick up or gather, specifically referring to the act of gleaning. It has various forms, including Qal (to gather), Piel (to collect or gather up), and Pual (to be picked up). The entries highlight its use in contexts of gathering, both in agriculture and in collecting money.
[לָקַט] vb. pick or gather up, specif. glean
Qal
pick up, gather
specif. glean
Pi.
gather, gather up
fig. collect (money)
specif. glean
Pu. ye shall be picked up
Hithp. and there collected themselves worthless men unto Jephthah
base
H3950 לָקַט pick or gather up, specif. glean
3950 laqat law-kat'
a primitive root; properly, to pick up, i.e. (generally) to
gather; specifically, to glean:--gather (up), glean.
לָקַט (la.qat) — to gather.
1) to pick up, gather, glean, gather up
1a) (Qal)
1a1) to pick up, gather
1a2) to glean
1b) (Piel)
1b1) to gather, gather up
1b2) to collect (money)
1b3) to glean
1c) (Pual) to be picked up
1d) (Hithpael) to collect oneself
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-mp — Noun common · masculine plural absoluteHNcmpa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
Conj | Art | N-mp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Conj | Art | N-fp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
לוּשׁ (luwsh) is a primitive root meaning 'to knead.' It specifically refers to the action of kneading dough, as noted in the entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary. The term appears in the Qal stem, indicating its basic form.
H3888 לוּשׁ knead
3888 luwsh loosh
a primitive root; to knead:--knead.
לוּשׁ (lush) — to knead.
(Qal) to knead (dough)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
ned'ing.
See BREAD, III, 2.
בָּצֵק (batseq) refers to dough, specifically unleavened or non-fermented dough. The word is built from the root associated with swelling by fermentation, but in this context, it denotes a type of dough without any leavening. The entries consistently emphasize its meaning as dough, with no significant disagreement among the lexicons.
בָּצֵק n.[m.] dough;—dough, not fermented; no restriction
base
H1217 בָּצֵק dough;—dough, not fermented; no restriction
1217 batseq baw-tsake'
from 1216; dough (as swelling by fermentation):--dough,
flour.
see HEBREW for 01216
בָּצֵק (ba.tseq) — dough.
dough (unleavened)
N-ms — Noun common · masculine singular absoluteHNcmsa
do. See BREAD.
→ First of, offered to God Nu 15:19-21; Ne 10:37
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
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 | V-Hiphil-Ptc — Conjunction · verb hiphil infinitive construct commonHC/Vhcc
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]
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
V-Hiphil-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp1bs