Leviticus 19:5 — Word Study
WLCוְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַיהוָ֑ה לִֽרְצֹנְכֶ֖ם תִּזְבָּחֻֽהוּ׃
BSAWhenkîy you sacrificezâbach▸ [at your own will, freely] a peace offeringshelem [a voluntary sacrifice to show thanks] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] you shall offer itzâbach▸ [so that you may be accepted] for your acceptancerâtsôwn [God's pleasure or favor, delight]
| Greek | English | Parsing |
|---|---|---|
| וְכִ֧י | and if | Conjunction, particle |
| תִזְבְּח֛וּ | you will sacrifice | Verb, Qal, imperfect second person masculine plural |
| זֶ֥בַח | a sacrifice of | Noun common, masculine singular construct |
| שְׁלָמִ֖ים | peace offering | Noun common, masculine plural absolute |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| לִֽרְצֹנְכֶ֖ם | for acceptance your | Preposition, noun common masculine singular construct, suffix |
| תִּזְבָּחֻֽהוּ׃ | you will sacrifice it | Verb qal imperfect second person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance. |
| KJV | ¶ And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. |
| ASV | And when ye offer a sacrifice of peace-offerings unto Jehovah, ye shall offer it that ye may be accepted. |
| YLT | 'And when ye sacrifice a sacrifice of peace-offerings to Jehovah, at your pleasure ye do sacrifice it; |
| WEB | “‘When you offer a sacrifice of peace offerings to Yahweh, you shall offer it so that you may be accepted. |
| BBE | And when you give a peace offering to the Lord, do it in the way which is pleasing to the Lord. |
Where they part company is in the phrasing of the peace offering and its purpose.
The structure features a main clause with two prepositional phrases and a verb phrase, highlighting the relationship between the offering and its intended recipient.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 — Leviticus 19:5
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 — Instructions on Peace Offeringsgenerated
Leviticus 19:5 provides specific instructions for the Israelites regarding peace offerings, which are voluntary sacrifices intended to express gratitude and maintain a right relationship with God. This verse emphasizes the importance of intention and acceptance in sacrificial practices, reflecting the covenant relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:1–17 | “If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD. |
| 2 | Leviticus 7:16 | If, however, the sacrifice he offers is a vow or a freewill offering, it shall be eaten on the day he presents his sacrifice, but the remainder may be eaten on the next day. |
| 3 | Leviticus 22:21 | When a man presents a peace offering to the LORD from the herd or flock to fulfill a vow or as a freewill offering, it must be without blemish or defect to be acceptable. |
| 4 | Exodus 24:5 | Then he sent out some young men of Israel, and they offered burnt offerings and sacrificed young bulls as peace offerings to the LORD. |
| 5 | 2 Chronicles 31:2 | Hezekiah reestablished the divisions of the priests and Levites—each of them according to their duties as priests or Levites—for the burnt offerings and peace offerings, for ministry, for giving thanks, and for singing praises at the gates of the LORD’s dwelling. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זֶ֥בַח, Ze.vachgenerated
The noun זֶ֫בַח (zevach) refers to a sacrifice, specifically the act of offering an animal to God. It is derived from a root meaning 'to slaughter' and encompasses various types of offerings, including those made for thanksgiving or covenant purposes.
In this verse, זֶ֫בַח signifies the peace offering, which is a voluntary act of worship. The emphasis here is on the nature of the offering being made freely and willingly to express gratitude and seek God's favor.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance.' The KJV and ASV use similar wording, maintaining the focus on the peace offering and the condition of acceptance.
Sentence Structuregenerated
The main verb of the verse is תִזְבְּח֛וּ (tizbech), meaning 'you will sacrifice,' which governs the structure of the sentence. It is followed by a noun phrase detailing the type of sacrifice and its intended recipient.
The sentence structure indicates that the act of sacrificing is conditional upon the intention of the offerer, highlighting the importance of both the act and the heart behind it.
Septuagint Backgroundgenerated
The Septuagint translates זֶ֫בַח as θυσίαν (thysian), which also means 'sacrifice'. This choice reflects the continuity of sacrificial practices in the Greek-speaking Jewish community.
The LXX uses the term κυρίῳ (kyriō) for 'to the LORD', aligning with the Hebrew emphasis on the covenant name of God.
In plain words — the whole versegenerated
Leviticus 19:5 gives instructions on how to offer a peace offering to the LORD. It emphasizes that these offerings should be made willingly and with the right intention to ensure acceptance by God.
Frequently Asked Questionsgenerated
A peace offering is a voluntary sacrifice made to express gratitude and maintain a good relationship with God.
Intention is crucial because God desires offerings made from the heart, reflecting genuine gratitude and commitment.
Peace offerings are voluntary and often associated with thankfulness, while other sacrifices may be required for atonement or sin.
Offering a sacrifice for acceptance means presenting it with the hope that it will be pleasing to God, reflecting His favor.
Reflection Questionsgenerated
- How can I ensure that my actions are done with the right intention, similar to the peace offerings?
- What are some ways I can express gratitude to God in my daily life?
- In what areas do I need to seek God's acceptance and favor?
- How can understanding the nature of peace offerings help me in my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if ye offer a sacrifice of peace offerings unto the Lord,.... Which were of three sorts, a thanksgiving, a vow, and a voluntary offering, Leviticus 7:11; the latter seems to be here meant, as
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. If ye offer a sacrifice of peace offerings.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, according to your own good pleasure, what you think fit; for though this in the general was required, yet it was left to their choice to determine the particulars. . Or rather, to your acceptation, i.e. in such manner as it may be accepted by God on your behalf, which is explained in the next verse, and not in such manner as to lose the end you aim at, to wit, God’ s acceptance; for if ye do otherwise than God hath prescribed, it shall not be accepted, as he adds , but on the contrary severely punished, Deuteronomy 8.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.Ver. 5. At your own will.] Or, for your favourable acceptation, that God may graciously accept you.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And if ye offer a sacrifice.—From Leviticus 17:3-7, it will be seen that the Israelites were in the habit of sacrificing to idols the animals intended for private consumption, and that this practice gave rise to the enactment that when any of the three kinds of quadrupeds are to be slaughtered for daily meat, they should first be devoted to God as peace-offerings. Hence the transition here from the prohibition of idolatrous worship to the peace-offerings. The simple abstention from sacrifice to idols and offering them to God is not enough. If the Israelites bring a peace-offering to the Lord it must be offered in the prescribed manner. Ye shall offer it at your own will.—Better, ye…
Read Charles John Ellicott on Leviticus 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Peace-offerings] See at the conclusion of Clarke's note "Leviticus 7:38".
Read AdamClarke on Leviticus 19 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, ye shall offer it that you may be accepted.
Read Albert Barnes on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Peace offerings — See chap. 3, notes, Leviticus 7:11-21, notes. Own will — This may also be translated, acceptable or pleasing, “that ye may be accepted,” (R.V.) See Leviticus 1:3, note.
Read Daniel Denison Whedon on Leviticus 19 →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
When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance.
“‘When you offer a sacrifice of peace offerings to Yahweh, you shall offer it so that you may be accepted.
When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance.
“‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you.
Tyndale line
¶ And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
And when ye offer a sacrifice of peace-offerings unto Jehovah, ye shall offer it that ye may be accepted.
And when ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it that ye may be accepted.
And if ye offer a sacrifice of peace-offerings to the LORD, ye shall offer it at your own will.
And when yee shall offer a peace offering vnto the Lord, ye shall offer it freely.
Strictly literal
And if ye sacrifice a sacrifice of peace-offering to Jehovah, ye shall sacrifice it for your acceptance.
'And when ye sacrifice a sacrifice of peace-offerings to Jehovah, at your pleasure ye do sacrifice it;
And when you sacrifice a sacrifice of peace-offerings to YHWH, you sacrifice it at your pleasure;
And if ye offer a sacrifice of peace-offering unto the Lord, ye shall offer it so that it may be favorably received from you.
When you offer a sacrifice of fellowship offerings to Yahweh, you must offer it that you may be accepted.
From the Latin
If ye offer in sacrifice a peace offering to the Lord, that he may be favourable,
Simplified
When you sacrifice a peace offering to the Lord, make sure you do it correctly so God will accept you.
And when you give a peace offering to the Lord, do it in the way which is pleasing to the Lord.
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 agree closely, with the Septuagint providing a word-for-word correspondence. The Samaritan Pentateuch differs by using the word רצונכם (your pleasure) instead of the Masoretic רצונְכֶם (your acceptance), indicating a slight variation in understanding the nature of the offering.
וְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַיהוָ֑ה לִֽרְצֹנְכֶ֖ם תִּזְבָּחֻֽהוּ׃
7 of the 7 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.
וכי תזבחו זבח שׁלמים ליהוה לרצונכם תזבחהו
1 word differs from the Masoretic Text: רצונכם (pleasure)
וכי תזבחו זבח שלמים ליהוה [לרצנ׳כם] [תזבח׳הו]
4 words on the leather — 1 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 Leviticus 19:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
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)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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.…
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
שֶׁ֫לֶם (shelem) refers to a type of voluntary sacrifice, specifically a peace offering made in thanks or to establish friendship or alliance. It is derived from the root meaning requital. The entries consistently emphasize its role as a sacrifice of thanks.
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
base
H8002 שֶׁ֫לֶם sacrifice for alliance or friendship, ‘peace-offering’
8002 shelem sheh'-lem
from 7999; properly, requital, i.e. a (voluntary) sacrifice
in thanks:--peace offering.
see HEBREW for 07999
שֶׁ֫לֶם (she.lem) — peace offering.
1) peace offering, requital, sacrifice for alliance or friendship
1a) voluntary sacrifice of thanks
N-mp — Noun common · masculine plural absoluteHNcmpa
See SACRIFICE.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
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)
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sp3ms