Leviticus 22:23 — Word Study
WLCוְשׁ֥וֹר וָשֶׂ֖ה שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּעֲשֶׂ֣ה אֹת֔וֹ וּלְנֵ֖דֶר לֹ֥א יֵרָצֶֽה׃
BSAYou may presentʻâsâh▸ ◂as a freewill offeringnᵉdâbâh [voluntary gift, spontaneous act of worship] an oxshôwr [cattle, bull] or sheepseh [young animal, goat] that has a deformedsâraʻ [enlarged or dwarfed, having excess or lacking parts] or stunted limbqâlaṭ△ [crippled, imperfect] but it is notlôʼ acceptablerâtsâh▸ [not pleasing, rejected] in fulfillment of a vowneder [promise made to God, solemn pledge]
| Greek | English | Parsing |
|---|---|---|
| וְשׁ֥וֹר | and an ox | Conjunction, noun common masculine singular absolute |
| וָשֶׂ֖ה | and a sheep | Conjunction, noun common both singular absolute |
| שָׂר֣וּעַ | [having] something enlarged | Verb, Qal, participle (passive) masculine singular |
| וְקָל֑וּט | and [having] something stunted | Conjunction, verb qal participle (passive) masculine singular |
| נְדָבָה֙ | a freewill offering | Noun common, feminine singular absolute |
| תַּעֲשֶׂ֣ה | you will offer | Verb, Qal, imperfect second person masculine singular |
| אֹת֔וֹ | the object marker it | Particle, suffix |
| וּלְנֵ֖דֶר | and for a vow | Conjunction, preposition, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יֵרָצֶֽה׃ | it will be accepted | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You may present as a freewill offering an ox or sheep that has a deformed or stunted limb, but it is not acceptable in fulfillment of a vow. |
| KJV | Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. |
| ASV | Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted. |
| YLT | 'As to an ox or a sheep enlarged or dwarfed — a willing-offering ye do make it, but for a vow it is not pleasing. |
| WEB | Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a free will offering; but for a vow it shall not be accepted. |
| BBE | An ox or a lamb which has more or less than its natural parts, may be given as a free offering; but it will not be taken in payment of an oath. |
Where they part company is נְדָבָה — see How Translations Differ.
The sentence has a main clause with a conditional subordinate clause describing the offerings, followed by a contrasting main clause about acceptability.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂרַע
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 22:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws About Sacrificesgenerated
Leviticus 22:23 provides specific guidelines for offerings to God, highlighting that animals presented as freewill offerings must be without defects. This reflects the broader biblical theme of offering one's best to God, as seen in other passages that address the quality of sacrifices, such as Leviticus 21:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:18 | No man who has any defect may approach—no man who is blind, lame, disfigured, or deformed; |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נְדָבָה, ne.da.Vahgenerated
The term נְדָבָה (ndabah) refers to a voluntary offering, emphasizing the spontaneous nature of the gift. It is derived from a root meaning to give freely, indicating an act of worship done willingly rather than out of obligation.
In this context, it signifies a gift offered to God without coercion, reflecting the heart of the giver. The parsing as a feminine singular noun indicates it is a concept or category of offering, rather than a specific item.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the main clause is תַּעֲשֶׂ֣ה, you will offer, which leads into a noun phrase describing the offerings: an ox or sheep with defects. The structure emphasizes the action of offering and the conditions surrounding it.
The sentence includes a conditional clause that specifies the type of offerings acceptable to God, with the negative clause indicating what is not permissible, creating a clear distinction in the requirements for sacrifices.
Septuagint Backgroundgenerated
In the Septuagint, נְדָבָה is rendered as σφάγια, meaning 'sacrifices' or 'offerings'. This choice broadens the understanding of the term, suggesting not just a spontaneous gift but one that is specifically intended for sacrifice.
The Greek term implies a focus on the act of slaughtering for offerings, which aligns with the sacrificial context of the Hebrew text.
In plain words — the whole versegenerated
Leviticus 22:23 specifies that when offering a freewill gift to God, the animal must not have defects. This reinforces the importance of presenting the best to God, as seen in other laws about sacrifices.
Frequently Asked Questionsgenerated
A freewill offering is a voluntary gift made to God, reflecting the giver's willingness to contribute without compulsion.
Animals with defects are not acceptable because they do not meet the standards of perfection required for sacrifices, symbolizing the need for purity in worship.
This verse reinforces the broader sacrificial laws in Leviticus that emphasize the quality and condition of offerings made to God.
The concept of freewill offerings teaches us about the importance of giving willingly and joyfully to God, reflecting our relationship with Him.
Reflection Questionsgenerated
- What does it mean to offer my best to God in my life?
- How can I practice giving freely and willingly in my community?
- What are some areas in my life where I can improve my offerings to God?
- How does understanding the requirements for sacrifices help me in my spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 22:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEither a bullock, or a lamb that hath anything superfluous, or lacking in its parts,.... That has either more members than it should have, as five feet, or two gristles in an ear, as Gersom says, or
Read John Gill on Leviticus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat mayest thou offer; either, 1. To the priest, who might, according to the rules given by God, either convert it to his own use, or sell it, and lay out the price of it upon the temple or sacrifices. But in this sense any of the other kinds, as blind, or broken, &c., might be offered, which yet are forbidden to be offered . Or rather, 2. To the Lord, as is expressed ,24, this being put down by way of opposition to those defects, , and by way of exception from the general rule, .
Read Matthew Poole on Leviticus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 22:23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering; but for a vow it shall not be accepted.Ver. 23. That mayest thou offer.] Though it have some kind of defect, yet, in free will offerings, it might pass. This was to signify that our imperfect obedience after that we are once in Christ, is accepted by Christ, who is without all blame and blemish.
Read John Trapp on Leviticus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Either a bullock or a lamb.—Better, And bullock and one of the flock.That hath any thing superfluous.—That is one member of the animal being more elongated or contracted than the other, being out of proportion. The same blemish also unfitted the priest for performing sacerdotal functions (see Leviticus 21:18). Or lacking in his parts.—This, according to the authorities during the second Temple, denotes contracted hoofs, or undivided hoofs, making them resemble those of an ass or horse. That mayest thou offer for a freewill offering.—Better, that thou mayest make a freewill offering. As Leviticus 22:18-20 most emphatically declare that an animal with any blemish whatsoever must not be…
Read Charles John Ellicott on Leviticus 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. That hath anything superfluous or lacking] The term שרוע sarua signifies any thing extended beyond the usual size, and the term קלוט kalut signifies any thing unusually contracted; and both mean any monstrosity, whether in redundance or defect. Such things, it seems, might be offered for a freewill-offering, because that was not prescribed by the law; God left it to a man's piety and gratitude to offer such additional gifts as he could: what the law required was indispensably necessary, because it pointed out the Gospel economy; but he that made a vow to offer such a sacrifice as the law had not required, could of course bring an imperfect offering. Some contend that the last…
Read AdamClarke on Leviticus 22 →CambridgeThe Cambridge Bible for Schools and Colleges23. but for a vow] The three varieties included under the name Peace-Offering were, as has been noticed (see on Leviticus 7:11), (a) Thank-Offerings (here mentioned as a separate item in Leviticus 22:29, (b) Votive-Offerings, and (c) Freewill-Offerings. The first (see W.P.Paterson, HDB, Art. Sacrifice, p. 338) was offered in acknowledgment of benefits received, the second and third were combined with prayer for blessings hoped for. These two differed thus, that the Freewill-Offering was simply in support of the prayer, and was made in anticipation of the benefit asked. The vow was promised on fulfilment of the prayer, and thus, unlike the Freewill-Offering, need not be offered if the prayer…
Read Cambridge on Leviticus 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. A freewill offering — Since this is a gift, and not a debt, an animal having a member too many or too few may be used. This is the significance of superfluous. See Leviticus 21:18, note.
Read Daniel Denison Whedon on Leviticus 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You may present as a freewill offering an ox or sheep that has a deformed or stunted limb, but it is not acceptable in fulfillment of a vow.
Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a free will offering; but for a vow it shall not be accepted.
You may present as a freewill offering an ox or sheep that has a deformed or stunted limb, but it is not acceptable in fulfillment of a vow.
As for an ox or a sheep with a limb too long or stunted, you may present it as a freewill offering, but it will not be acceptable for a votive offering.
Tyndale line
Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.
Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
Either a bullock, or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a free-will-offering; but for a vow it shall not be accepted.
Yet a bullocke, or a sheepe that hath any member superfluous, or lacking, such mayest thou present for a free offring, but for a vowe it shall not be accepted.
Strictly literal
A bullock and a sheep that hath a member too long or too short, that mayest thou offer as a voluntary offering; but as a vow it shall not be accepted.
'As to an ox or a sheep enlarged or dwarfed — a willing-offering ye do make it, but for a vow it is not pleasing.
As for an ox or sheep [that] is deformed or stunted—you make it a willing-offering, but it is not pleasing for a vow.
And an ox or a lamb that hath a limb too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be favorably received.
You may present as a freewill offering an ox or a lamb that is deformed or small, but an offering like that will not be accepted for a vow.
From the Latin
An ox or a sheep, that hath the ear and the tail cut off, thou mayst offer voluntarily: but a vow may not be paid with them.
Simplified
However, you can present a freewill offering of a bull or sheep that has a leg that is too long or too short, but not if it is a sacrifice to fulfill a promise.
An ox or a lamb which has more or less than its natural parts, may be given as a free offering; but it will not be taken in payment of an oath.
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 aligns closely with the Septuagint, with all ten words matching. The Samaritan Pentateuch differs slightly by using תעשׂו for 'you will make', indicating a variation in wording but not in meaning. The Dead Sea Scrolls show a high degree of agreement with the Masoretic Text, with minor restorations.
וְשׁ֥וֹר וָשֶׂ֖ה שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּעֲשֶׂ֣ה אֹת֔וֹ וּלְנֵ֖דֶר לֹ֥א יֵרָצֶֽה׃
10 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.
ושׁור ושׂה שׂרוע וקלוט נדבה תעשׂו אתו ולנדר לא ירצה
1 word differs from the Masoretic Text: תעשׂו (make)
[ושור] ושה שרוא שרוע וקלוט נדבה תעשו את׳ו ולנדר לא ירצה
7 words on the leather — 3 partly restored, 1 supplied entire by an editor.
ושור ושה שרו ע וקלוט נדבה תעשו את׳ו ולנדר לא ירצה
11 words on the leather.
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 22:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Ox
Heb. bakar, “cattle;” “neat cattle”, (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).
There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.…
The male of the beeve kind when grown, synonymous in the Bible with BULL; a clean animal, by the Levitical law; much used for food, 1Ki 19:21, and constituting no small part of the wealth of the Hebrews in their pastoral life, Ge 24:35 Job 1:14 42:12. Oxen were used in agriculture for ploughing, 1Ki 19:19; and for treading out the grain, during which they were not to be muzzled, 1Co 9:9, but well fed, Isa 30:24. The testing of a new yoke of oxen is still a business of great importance in the East, as of old, Lu…
→ See BULLOCK
→ See CATTLE
שֶׂה (seh) refers to a member of a flock, specifically a sheep or goat. It encompasses various terms for livestock, including lambs and young goats, and can also denote a collective group. The word is derived from a root meaning to push out to graze, indicating its pastoral context.
שֶׂה n.m. and (less oft.) f. one of a flock, sheep (or goat)
base
H7716 שֶׂה one of a flock, sheep (or goat)
7716 seh seh
or sey {say}; probably from 7582 through the idea of pushing
out to graze; a member of a flock, i.e. a sheep or
goat:--(lesser, small) cattle, ewe, goat, lamb, sheep.
Compare 2089.
see HEBREW for 07582
see HEBREW for 02089
שֶׂה (seh) — sheep.
1) one of a flock, lamb, sheep, goat, young sheep, young goat
1a) sheep, goat
1b) flock (collective)
Also means: zeh (זֶה "lamb" H2089)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
שָׂרַע (sara`) is a Hebrew verb meaning to extend or stretch out. It can refer to something being too long, particularly in relation to limbs or members, and includes a reflexive form where one stretches oneself. The entries consistently describe its usage in terms of extension and deformation due to excess.
[שָׂרַע] vb. extend
Qal extended, i.e. too long (in a limb or member)
Hithp. stretch oneself
base
H8311 [שָׂרַע] extend .extended, i.e. too long (in a limb or member)
. stretch oneself
8311 sara` saw-rah'
a primitive root; to prolong, i.e. (reflex) be deformed by
excess of members:--stretch out self, (have any) superfluous
thing.
שָׂרַע (sa.ra) — to extend.
1) to extend, stretch out
1a) (Qal) extended (participle)
1b) (Hithpael) to stretch oneself
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
קָלַט (qalat) is a Hebrew verb meaning to be stunted or deformed, particularly in reference to sacrificial animals that are lacking body parts. The entries indicate that it is a primitive root and primarily appears in Leviticus 22:23. There is a slight variation in the interpretation of its meaning, with some sources emphasizing the idea of being handicapped.
[קָלַט] vb. be stunted (prop. be drawn in ?);—Qal Lv 22:23
ref
H7038 קָלַט
7038 qalat kaw-lat'
a primitive root; to maim:--lacking in his parts.
קָלַט (qa.lat) — be stunted.
(Qal) to be stunted, be handicapped, be deformed (of a sacrificial animal lacking body parts)
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine singularHC/Vqsmsa
נְדָבָה (ndabah) refers to the concept of voluntariness or a freewill offering. It is derived from a root meaning spontaneity and can denote an abundant gift or offering given freely and willingly. The term is primarily associated with voluntary contributions in religious contexts.
נְדָבָה n.f. voluntariness, freewill offering
base
H5071 נְדָבָה voluntariness, freewill offering
5071 ndabah ned-aw-baw'
from 5068; properly (abstractly) spontaneity, or
(adjectively) spontaneous; also (concretely) a spontaneous or
(by inference, in plural) abundant gift:--free(-will)
offering, freely, plentiful, voluntary(-ily, offering),
willing(-ly), offering).
see HEBREW for 05068
נְדָבָה (ne.da.vah) — voluntariness.
1) voluntariness, free-will offering
1a) voluntariness
1b) freewill, voluntary, offering
N-fs — Noun common · feminine singular absoluteHNcfsa
fre'-wil of'-er-ing. See SACRIFICE.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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/Sp3ms — Particle · suffixHTo/Sp3ms
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
vou (nedher; euche; 'iccar, found only in Nu 30:6,8,10 and translated horismos, by the Septuagint: A vow could be positive (nedher) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (Ge 28:20-22, Jacob; Le 27:2,8; Nu 30; Jud 11:30, Jephthah; 1Sa 1:11, Hannah; 2Sa 15:8, Absalom; Jon 1:16, vows of heathen); or negative ('iccar), and included promises by which a person bound himself or herself to abstain from…
A promise made to God of doing some good thing or abstaining from some lawful enjoyment, under the influence of gratitude for divine goodness, of imminent danger, the apprehension of future evils, or the desire of future blessings. To fulfill a vow binding one to sin, was to all sin to sin; but no considerations of inconvenience or loss could absolve one from a vow, Ps 15:4 Mal 1:14. Jacob, going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Beth-el, to the honor of God, Ge 28:20-22. Moses enacted several laws for the regulation and execution of vows. "If thou shalt forbear to vow, it shall be no sin in thee; that which is gone out of thy lips thou shalt keep and perform,"
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms