Jonah 2:9 — Word Study
WLCוַאֲנִ֗י בְּק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־ לָּ֔ךְ אֲשֶׁ֥ר נָדַ֖רְתִּי אֲשַׁלֵּ֑מָה יְשׁוּעָ֖תָה לַיהוָֽה׃ ס
BSAto keepshâmar vanityhebel vanityshâvᵉʼ kindnesschêçêd Forsakenʻâzab
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֗י | and I | Conjunction, pronoun |
| בְּק֤וֹל | with a voice of | Preposition, noun common masculine singular construct |
| תּוֹדָה֙ | thanksgiving | Noun common, feminine singular absolute |
| אֶזְבְּחָה־ | I will sacrifice | Verb, Qal, infinitive construct first person common singular |
| לָּ֔ךְ | to you | Preposition, suffix |
| אֲשֶׁ֥ר | [that] which | Particle |
| נָדַ֖רְתִּי | I have vowed | Verb, Qal, perfect first person common singular |
| אֲשַׁלֵּ֑מָה | I will fulfill | Verb, Piel, infinitive construct first person common singular |
| יְשׁוּעָ֖תָה | rescue | Noun common, feminine singular absolute |
| לַיהוָֽה׃ ס | [belongs] to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!” |
| KJV | But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD. |
| ASV | But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of Jehovah. |
| YLT | And I — with a voice of thanksgiving — I sacrifice to Thee, That which I have vowed I complete, Salvation [is] of Jehovah. |
| WEB | But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yahweh.” |
| BBE | But I will make an offering to you with the voice of praise; I will give effect to my oaths. Salvation is the Lord's. |
Translations agree on the key themes of thanksgiving and commitment in this verse.
The structure is built around Jonah's commitment to sacrifice and fulfill his vows, emphasizing the act of thanksgiving.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֶבֶל
verbעָזַב
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 — Jonah 2:9
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 — Jonah's Prayer from the Fishgenerated
Jonah 2:9 captures Jonah's heartfelt prayer while inside the fish, where he recalls the Lord's mercy and commits to offering thanks and fulfilling his vows. This prayer reflects a moment of deep realization of God's power to save, paralleling themes found in other Psalms of thanksgiving and deliverance, such as in Psalm 50:14 and Psalm 116:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:3 | Then let us arise and go to Bethel. I will build an altar there to God, who answered me in my day of distress. He has been with me wherever I have gone.” |
| 2 | Psalm 50:14–23 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 3 | Psalm 66:13–15 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 4 | Psalm 107:22 | Let them offer sacrifices of thanksgiving and declare His works with rejoicing. |
| 5 | Psalm 116:17–18 | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תּוֹדָה, to.Dahgenerated
The Hebrew word תּוֹדָה (to-dah) means 'thanksgiving' and is often associated with praise and worship. It is derived from a root that means 'to extend the hand,' indicating an act of giving thanks, whether through songs or offerings.
In this verse, Jonah uses תּוֹדָה to express his gratitude to God for deliverance. This act of thanksgiving is not just a formality; it signifies a deep acknowledgment of God's mercy and a commitment to fulfill his promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree that Jonah intends to offer thanks to God.
Sentence Structuregenerated
The verse centers around the finite verb אֶזְבְּחָה־, I will sacrifice, which governs the structure of the sentence. It is followed by a noun phrase indicating what Jonah will offer — בְּק֤וֹל תּוֹדָה, with the voice of thanksgiving — and a clause detailing his commitment to fulfill his vow.
The order emphasizes Jonah's intention to express gratitude before making his offerings, highlighting the importance of thanksgiving in the context of worship.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹדָה as ἔλεος, which means 'mercy' or 'compassion.' This choice suggests a broader interpretation of Jonah's thanksgiving as an acknowledgment of God's mercy rather than just a formal act of praise.
This reflects a slight widening of the concept of thanksgiving, linking it more closely to the merciful nature of God.
In plain words — the whole versegenerated
Jonah 2:9 shows Jonah thanking God for His salvation while inside the fish. He promises to offer sacrifices and fulfill his vows, recognizing that true rescue comes from the Lord.
Frequently Asked Questionsgenerated
Jonah is expressing his intention to publicly acknowledge God's goodness and mercy through acts of worship and gratitude.
Fulfilling vows signifies a commitment to God and reflects the seriousness of Jonah's gratitude for his deliverance.
Jonah's declaration that 'salvation is from the LORD' emphasizes the belief that God is the ultimate source of deliverance and rescue.
Jonah's prayer teaches us the importance of thanksgiving and commitment in our relationship with God, especially in times of distress.
Reflection Questionsgenerated
- In what ways can I express my gratitude to God for His deliverance in my life?
- How do I respond to my commitments to God when I experience His mercy?
- What does it mean to me that salvation comes from the Lord?
- How can I incorporate thanksgiving into my daily worship?
The early church on this verse — how the Fathers read it
Early commentators reference Jonah's prayer to illustrate themes of thanksgiving and divine mercy. Quotations from Jerome, Paulinus of Nola, and Cyril of Alexandria are included.
"But I will sacrifice unto you with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD." LXX: 'but I will sacrifice to you with the voice of praise and the action of thanksgiving.Early Church Fathers on Jonah 2 →
Hoping for salvation by human resources is no salvation, for mortal means will not rout death. So those who live in a time of anxiety should be anxious to pray to the Lord of heaven,Early Church Fathers on Jonah 2 →
Those who keep to vain and false things have forsaken their own mercy. But I with the voice of praise and thanksgiving will sacrifice to you; what I have vowed I will pay to you for my salvation by the Lord.Early Church Fathers on Jonah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will sacrifice unto thee with the voice of thanksgiving,.... Not only offer up a legal sacrifice in a ceremonial way, when he came to Jerusalem; but along with it the spiritual sacrifice of
Read John Gill on Jonah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD. I will sacrifice unto thee with the voice of thanksgiving.
Read Robert Jamieson on Jonah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJonah here doth intimate his adherence to God, his assurance that he should find God to be a. fountain of mercy to him, that God would hear his prayer. I will sacrifice; in most solemn manner recognize the mercy I receive; I shall have just ground to do it, and I will certainly be just to the mercy of my God and do it. Who wait on gods that cannot deliver shall never have cause to sacrifice to them; if they do the thing, they do sacrilegiously rob God. Unto thee; excluding all others, who shall have as little share in the praise as they had in the thing for which praise is offered. With the voice of thanksgiving; including the heart also; for such is the sacrifice with which God is best…
Read Matthew Poole on Jonah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 2:9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay [that] that I have vowed. Salvation [is] of the LORD.Ver. 9. But I will sacrifice unto thee with the voice of thanksgiving] q.d. Let others do as they think good; let them make a match with mischief till they have enough of it; let them walk till they have wearied themselves in the ways of their hearts and in the sight of their eyes; but let them know (I speak it by woeful experience) that for all these things God will bring them to judgment, Ecclesiastes 11:9. The best that can come of sin is repentance: and that is not in man’ s power but in God’ s gift, 2 Timothy 2:25. If he had not melted my hard heart…
Read John Trapp on Jonah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) But I will.—The prophet, however, is not among such. He has sinned, but is still a member of the covenant people, and by sacrifice can be formally restored to that favour which repentance has regained. Salvation is of the Lord.—Or, Deliverance is Jehovah’s. (Comp. Psalms 3:8.)
Read Charles John Ellicott on Jonah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. But I will sacrifice unto thee] I will make a sincere vow, which, as soon as my circumstances will permit, I will faithfully execute; and therefore he adds, "I will pay that which I have vowed." Salvation is of the Lord.] All deliverance from danger, preservation of life, recovery from sickness, and redemption of the soul from the power, guilt, and pollution of sin, is from Jehovah. He alone is the Saviour, he alone is the Deliverer; for all salvation is from the Lord.
Read AdamClarke on Jonah 2 →CambridgeThe Cambridge Bible for Schools and Colleges9. But I] in contrast to my former self, and to the whole body of those of whom I then was one, will humbly claim and gratefully acknowledge my share in “my Mercy.” “I will sacrifice unto Thee,” &c. Salvation is of the Lord] Comp. Psalms 3:8, Revelation 7:10. This is at once confession and praise, a Creed and a Te Deum. It is the sum of his canticle, the outcome of all he has passed through. Deliverance in its fullest sense is already his in faith and confident anticipation. But God alone is the Author of it, and to Him alone shall the praise for it be ascribed. This point reached, Jonah’s punishment has done its work, his discipline is at an end.
Read Cambridge on Jonah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut (And) with the voice of thanksgiving will I (would I fain) sacrifice unto Thee; what I have vowed, I would pay - He does not say, I will, for it did not depend upon him. Without a further miracle of God, he could do nothing.
Read Albert Barnes on Jonah 2 →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
But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!”
But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yahweh.”
But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!”
But as for me, I promise to offer a sacrifice to you with a public declaration of praise; I will surely do what I have promised. Salvation belongs to the Lord!”
Tyndale line
But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.
But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of Jehovah.
But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the LORD.
But I will sacrifice to thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the LORD.
But I will sacrifice vnto thee with the voice of thankesgiuing, and will pay that that I haue vowed: saluation is of the Lord.
Strictly literal
But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of Jehovah.
And I — with a voice of thanksgiving — I sacrifice to Thee, That which I have vowed I complete, Salvation [is] of Jehovah.
And I—with a voice of thanksgiving—I sacrifice to You, || That which I have vowed I complete, || Salvation [is] of YHWH.”
(2:10) But I will sacrifice unto thee with the voice of thanksgiving; that which I have vowed will I pay; [for] help is with the Lord.
But as for me, I will sacrifice to you with a voice of thanksgiving; I will fulfill that which I have vowed. Salvation comes from Yahweh!”
From the Latin
They that are vain observe vanities, forsake their own mercy.
Simplified
But I will offer you sacrifices, shouting out my thanks. I will keep my promises to you, for salvation comes from the Lord.”
But I will make an offering to you with the voice of praise; I will give effect to my oaths. Salvation is the Lord's.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Jonah 2:9 is supported by the Dead Sea Scrolls, which contain fragments that align closely with the MT, though some words are partly restored. The Septuagint shows partial agreement but presents a different structure.
וַאֲנִ֗י בְּק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־ לָּ֔ךְ אֲשֶׁ֥ר נָדַ֖רְתִּי אֲשַׁלֵּ֑מָה יְשׁוּעָ֖תָה לַיהוָֽה׃ ס
4 of the 10 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.
[משמרים] [הבלי] שוא חסוד׳ם [יעזובו]
5 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
משמרים הבלי [שוא] [חסד׳ם] יעזבו
5 words of the verse are on this fragment — 3 partly restored, 2 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 Jonah 2:9
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
HNcfsa — Noun common · feminine singular absoluteHNcfsa
→ See PRAISE
→ See THANKFULNESS
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
נָדַר (nadar) is a Hebrew verb meaning to vow or make a vow, particularly in the context of promising something to God. The entries consistently emphasize its use as a primitive root related to making commitments. There are no significant disagreements among the lexicons regarding its meaning.
H5087 נָדַר vow
5087 nadar naw-dar'
a primitive root; to promise (pos., to do or give something
to God):--(make a) vow.
נָדַר (na.dar) — to vow.
1) to vow, make a vow
1a) (Qal) to vow a vow
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
HVpc1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HNcfsa — Noun common · feminine singular absoluteHNcfsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt