Leviticus 22:29 — Word Study
WLCוְכִֽי־ תִזְבְּח֥וּ זֶֽבַח־ תּוֹדָ֖ה לַיהוָ֑ה לִֽרְצֹנְכֶ֖ם תִּזְבָּֽחוּ׃
BSAWhenkîy you sacrificezâbach▸ [at your own will, willingly] a thanktôwdâh offeringzebach [of praise, a sacrifice of thanksgiving] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] offer itzâbach▸ [so that you may be accepted, to be favourable] so that it may be acceptable on your behalfrâtsôwn [with delight, for acceptance, for your sake, to your advantage]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| תִזְבְּח֥וּ | you will sacrifice | Verb, Qal, imperfect second person masculine plural |
| זֶֽבַח־ | a sacrifice of | Noun common, masculine singular construct |
| תּוֹדָ֖ה | thanksgiving | Noun common, feminine singular absolute |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| לִֽרְצֹנְכֶ֖ם | for acceptance your | Preposition, noun common masculine singular construct, suffix |
| תִּזְבָּֽחוּ׃ | you will sacrifice [it] | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you sacrifice a thank offering to the LORD, offer it so that it may be acceptable on your behalf. |
| KJV | And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will. |
| ASV | And when ye sacrifice a sacrifice of thanksgiving unto Jehovah, ye shall sacrifice it that ye may be accepted. |
| YLT | 'And when ye sacrifice a sacrifice of thanksgiving to Jehovah, at your pleasure ye do sacrifice, |
| WEB | “When you sacrifice a sacrifice of thanksgiving to Yahweh, you shall sacrifice it so that you may be accepted. |
| BBE | And when you make an offering of praise to the Lord, make it in a way which is pleasing to him. |
Where they part company is תּוֹדָה — see How Translations Differ.
The main clause introduces the action of sacrificing, with additional phrases clarifying the intent and recipient of the offering.
6 commentators on this verse
Gill, Poole, Trapp, Ellicott & 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 22:29
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 Thank Offeringsgenerated
Leviticus 22:29 provides guidelines for the Israelites on how to present a thank offering to the LORD. This offering is a way to express gratitude and acknowledge God's blessings. The surrounding verses emphasize the importance of proper conduct in sacrifices, linking the act of giving thanks to the overall worship of God, as seen in Leviticus 7:12-15 and Psalm 107:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 7:12–15 | If he offers it in thanksgiving, then along with the sacrifice of thanksgiving he shall offer unleavened cakes mixed with olive oil, unleavened wafers coated with oil, and well-kneaded cakes of fine flour mixed with oil. |
| 2 | Psalm 107:22 | Let them offer sacrifices of thanksgiving and declare His works with rejoicing. |
| 3 | Psalm 116:17 | I will offer to You a sacrifice of thanksgiving and call on the name of the LORD. |
| 4 | Hosea 14:2 | Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. |
| 5 | Amos 4:5 | Offer leavened bread as a thank offering, and loudly proclaim your freewill offerings. For that is what you children of Israel love to do,” declares the Lord GOD. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תּוֹדָה, to.Dahgenerated
The word תּוֹדָה (to.dah) means 'thanksgiving' and is derived from a root meaning 'to extend the hand.' It signifies expressions of gratitude and is often associated with worship and praise. This term is used in various contexts, including songs and offerings of thanks to God.
In this verse, it highlights the nature of the thank offering as an act of worship, emphasizing the importance of giving thanks to God willingly. The context suggests that such offerings should be made with the right heart and intention.
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 main verb is תִזְבְּח֥וּ, you will sacrifice, which governs the entire clause. The structure includes a noun phrase for the object of the sacrifice, a prepositional phrase indicating to whom the sacrifice is made, and a second verb phrase reiterating the action of sacrificing.
The sentence is constructed to emphasize the action of sacrificing a thank offering, with the prepositional phrases providing clarity on the nature and intent of the offering.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹדָה as θυσίαν, which means 'sacrifice.' This choice aligns with the Hebrew meaning but may reflect a broader understanding of sacrifice within the Greek context.
The use of ἐὰν for כִּי indicates a conditional aspect, suggesting that the offering must be made under specific circumstances, which aligns with the Hebrew intent.
In plain words — the whole versegenerated
Leviticus 22:29 instructs the Israelites to offer a thank offering to the LORD. This offering is a way to express gratitude, and it should be made willingly and accepted by God. The verse emphasizes the importance of the right attitude in worship and the need for proper conduct in sacrifices.
Frequently Asked Questionsgenerated
A thank offering is a type of sacrifice made to express gratitude to God, acknowledging His blessings and goodness.
The attitude is important because the offering must be made willingly and with the right heart to be accepted by God.
This verse connects to other laws regarding sacrifices, emphasizing the need for proper conduct and intention in worship, as seen in Leviticus 7:12-15.
An offering being accepted means that it is pleasing to God and fulfills the requirements set forth in the Law.
Reflection Questionsgenerated
- How can I express gratitude to God in my own life, similar to a thank offering?
- What does it mean to you to offer something willingly to God?
- In what ways can I ensure my worship and offerings are made with the right heart?
- How can I incorporate thanksgiving into my daily prayers and actions?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 22:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when ye will offer a sacrifice of thanksgiving unto the Lord,.... Which was a sort of peace offering, distinct from freewill offerings and vows before spoken of: offer [it] at your own will; just
Read John Gill on Leviticus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. What and when you please, so the rules be observed: or, for your acceptance, as , i.e. in such manner that God may accept it, i.e. regularly, cheerfully, &c.
Read Matthew Poole on Leviticus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 22:29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer [it] at your own will.Ver. 29. Offer it at your own will.] God strains upon no man. Virtus nolentium nulla est.
Read John Trapp on Leviticus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Offer it at your own will.—Better, offer it for your acceptance. (See Leviticus 22:19.) That is, offer it in such a manner that it should be accepted. (For this kind of offering, see Leviticus 7:15-16.)
Read Charles John Ellicott on Leviticus 22 →CambridgeThe Cambridge Bible for Schools and Colleges29. A sacrifice of thanksgiving, co-ordinated here with the other two species classified elsewhere under Peace-Offering. See on Leviticus 22:23.
Read Cambridge on Leviticus 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible, Leviticus 22:29-33. 29. A sacrifice of thanksgiving — See Leviticus 7:12-15, notes. At your own will — For your own acceptance. See Leviticus 22:19, 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
When you sacrifice a thank offering to the LORD, offer it so that it may be acceptable on your behalf.
“When you sacrifice a sacrifice of thanksgiving to Yahweh, you shall sacrifice it so that you may be accepted.
When you sacrifice a thank offering to the LORD, offer it so that it may be acceptable on your behalf.
When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit.
Tyndale line
And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.
And when ye sacrifice a sacrifice of thanksgiving unto Jehovah, ye shall sacrifice it that ye may be accepted.
And when ye sacrifice a sacrifice of thanksgiving unto the LORD, ye shall sacrifice it that ye may be accepted.
And when ye will offer a sacrifice of thanksgiving to the LORD, offer it at your own will.
So when ye will offer a thanke offring vnto the Lord, ye shall offer willingly.
Strictly literal
And when ye sacrifice a sacrifice of thanksgiving to Jehovah, ye shall sacrifice it for your acceptance.
'And when ye sacrifice a sacrifice of thanksgiving to Jehovah, at your pleasure ye do sacrifice,
And when you sacrifice a sacrifice of thanksgiving to YHWH, you sacrifice at your pleasure;
And when ye offer a sacrifice of thanksgiving unto the Lord, offer it so that it may be favorably received of you.
When you sacrifice a thank offering to Yahweh, you must sacrifice it in an acceptable way.
From the Latin
If you immolate a victim for thanksgiving to the Lord, that he may be favourable,
Simplified
When you present a thank offering to the Lord, make sure to do so in a way that it will be accepted on your behalf.
And when you make an offering of praise to the Lord, make it in a way which is pleasing to him.
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 is supported by the Septuagint in most respects, but the Samaritan Pentateuch differs in two words: it uses רצונכם (pleasure) instead of the MT's לִרְצֹנְכֶם (for acceptance your) and תזבחהו (slaughter) instead of תִזְבָּֽחוּ (you will sacrifice). The Dead Sea Scrolls show no variation here, as they contain restored text.
וְכִֽי־ תִזְבְּח֥וּ זֶֽבַח־ תּוֹדָ֖ה לַיהוָ֑ה לִֽרְצֹנְכֶ֖ם תִּזְבָּֽחוּ׃
5 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 תודה ליהוה לרצונכם תזבחהו
2 words differ from the Masoretic Text: רצונכם (pleasure), תזבחהו (slaughter)
[וכי] [תזבחו] [זבח] [תודה] [ליהוה] [לרצנ׳כם] [תזבחו]
nothing on the leather here — 7 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 22:29
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
N-ms — 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…
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
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See PRAISE
→ See THANKFULNESS
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 — Verb · Qal · imperfect second person masculine pluralHVqi2mp