Leviticus 23:20 — Word Study
WLCוְהֵנִ֣יף הַכֹּהֵ֣ן׀ אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכּוּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהוָ֔ה עַל־ שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִהְי֥וּ לַיהוָ֖ה לַכֹּהֵֽן׃
BSAThe priestkôhên [the spiritual leader, mediator] is to wavenûwph [move back and forth, shake] [the lambs]ʼêth [young rams, sacrificial animals] as a wave offeringtᵉnûwphâh [a ceremonial gesture] beforepânîym the LORDYᵉhôvâh [Yehovah] together withʻal the breadlechem [food, grain] of the firstfruitsbikkûwr [the initial harvest, the best of the crop] The bread and the twoshᵉnayim [sustenance, nourishment, a pair, a dual offering] lambskebes shall behâyâh▸ ◂holyqôdesh [set apart, consecrated] to the LORDYᵉhôvâh [the Almighty, the Sovereign] for the priestkôhên [the one who serves, the minister]
| Greek | English | Parsing |
|---|---|---|
| וְהֵנִ֣יף | and he will wave | Verb, Hiphil, sequential perfect third person masculine singular |
| הַכֹּהֵ֣ן׀ | the priest | Particle, noun common masculine singular absolute |
| אֹתָ֡ם | the object marker them | Particle, suffix |
| עַל֩ | with | Preposition |
| לֶ֨חֶם | [the] bread of | Noun common, masculine singular construct |
| הַבִּכּוּרִ֤ים | the first-fruits | Particle, noun common masculine plural absolute |
| תְּנוּפָה֙ | a wave-offering | Noun common, feminine singular absolute |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| עַל־ | with | Preposition |
| שְׁנֵ֖י | two | Adj |
| כְּבָשִׂ֑ים | male lambs | Noun common, masculine plural absolute |
| קֹ֛דֶשׁ | a holy thing | Noun common, masculine singular absolute |
| יִהְי֥וּ | they will be | Verb, Qal, imperfect third person masculine plural |
| לַיהוָ֖ה | to Yahweh | Preposition, noun proper |
| לַכֹּהֵֽן׃ | for the priest | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest is to wave the lambs as a wave offering before the LORD, together with the bread of the firstfruits. The bread and the two lambs shall be holy to the LORD for the priest. |
| KJV | And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest. |
| ASV | And the priest shall wave them with the bread of the first-fruits for a wave-offering before Jehovah, with the two lambs: they shall be holy to Jehovah for the priest. |
| YLT | and the priest hath waved them, besides the bread of the first -[fruits] — a wave-offering before Jehovah, besides the two lambs; they are holy to Jehovah for the priest; |
| WEB | The priest shall wave them with the bread of the first fruits for a wave offering before Yahweh, with the two lambs. They shall be holy to Yahweh for the priest. |
| BBE | And these will be waved by the priest, with the bread of the first-fruits, for a wave offering to the Lord, with the two lambs: they will be holy to the Lord for the priest. |
Where they part company is כֹּדֶשׁ — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that clarify the nature of the offering and its significance.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוּף
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 23:20
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 for Offeringsgenerated
Leviticus 23:20 provides specific guidelines for the priest regarding the waving of lambs as a wave offering, which is part of the ritual associated with the firstfruits. This act signifies dedication and gratitude to the LORD, who is to be honored through these offerings. The context emphasizes the importance of proper worship and the role of the priest in mediating between God and the people, as seen throughout the book of Leviticus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 23:17 | Bring two loaves of bread from your dwellings as a wave offering, each made from two-tenths of an ephah of fine flour, baked with leaven, as the firstfruits to the LORD. |
| 2 | Leviticus 7:29–30 | “Speak to the Israelites and say, ‘Anyone who presents a peace offering to the LORD must bring it as his sacrifice to the LORD. |
| 3 | Exodus 29:24 | Put all these in the hands of Aaron and his sons and wave them before the LORD as a wave offering. |
| 4 | Luke 2:14 | “Glory to God in the highest, and on earth peace to men on whom His favor rests!” |
| 5 | Ephesians 2:14 | For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תְּנוּפָה, te.nu.Fahgenerated
The noun תְּנוּפָה (tnuwphah) refers to a ceremonial gesture of waving or swinging, particularly in the context of offerings to God. It is derived from a root meaning to brandish or shake, and it encompasses both the act of waving and the associated offerings. In this verse, it signifies the act of presenting the lambs as a wave offering, which is a key ritual in the sacrificial system.
This term is used to denote the act of waving a portion of the sacrifice before God, symbolizing its dedication. The wave offering is an important aspect of worship, representing the acknowledgment of God's provision and the offering of the best of the harvest.
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 governing the verse is הֵנִ֣יף, he will wave, which is followed by a noun phrase indicating the subject (הַכֹּהֵן, the priest) and an object phrase that includes the lambs and the wave offering. The structure emphasizes the action of the priest in performing the ritual.
The phrase עַל־ introduces the prepositional phrase that connects the offerings to the bread of the firstfruits, indicating the relationship between the elements of the offering and their significance in worship.
Septuagint Backgroundgenerated
The Septuagint translates תְּנוּפָה with ἐπίθεμα, which reflects the ceremonial aspect of the offering. This choice indicates a focus on the act of presenting the offering to God, emphasizing its significance in worship.
The Greek term used here does not have a direct correspondence to the Hebrew root, suggesting a slight interpretative shift in understanding the nature of the offering.
In plain words — the whole versegenerated
Leviticus 23:20 describes how the priest is to wave the lambs as a wave offering before the LORD, along with the bread of the firstfruits. This act symbolizes dedication and gratitude to God, marking the offerings as holy and set apart for Him.
Frequently Asked Questionsgenerated
The wave offering symbolizes the dedication of the offering to God, acknowledging His provision and blessings, and is an important part of the sacrificial system.
They are considered holy because they are set apart for God, representing the best of the harvest and the worshiper's gratitude.
The priest acts as a mediator between God and the people, performing the ritual to ensure that the offerings are presented correctly and accepted by God.
This verse connects to the concept of firstfruits by highlighting the importance of offering the initial harvest to God as an act of worship and gratitude for His provision.
Reflection Questionsgenerated
- What does it mean to you to dedicate your offerings to God?
- How can you express gratitude for God's provision in your life?
- In what ways can you serve as a mediator or helper in your community, similar to the role of the priest?
- How do you view the concept of holiness in your own life and offerings?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 23:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priests shall wave them with the bread of the firstfruits,.... The two loaves called the two wave loaves, Leviticus 23:17; with which were waved the two lambs of the peace offerings; and
Read John Gill on Leviticus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and
Read Robert Jamieson on Leviticus 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe priest shall wave them, i.e. some part of them in the name of the whole, and so for the two lambs, otherwise they had been too big and too heavy to be waved. So it is a synecdochical expression. For the priests; who had to themselves not only the breast and shoulder, as in others, which belonged to the priest, but also the rest which belonged to the offerer, because the whole congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence or injury to the rest.
Read Matthew Poole on Leviticus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 23:20 And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.Ver. 20. Wave them.] See on Exodus 29:24. Holy to the Lord.] And wholly to the priest.
Read John Trapp on Leviticus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) And the priest shall wave them . . . with the two lambs.—During the second Temple this was done in the following manner :—The two lambs were brought into the Temple, and waved together or separately by the priest while yet alive. Whereupon they were slain, and the priest took the breast and shoulder of each one (see Leviticus 7:30-32), laid them down by the side of the two loaves, put both his hands under them, and waved them all together or separately towards the east side forwards and backwards, up and down. He then burned the fat of the two lambs, after which the remainder of the flesh, which became the perquisite of the officiating priest, was eaten by him and his fellow-priests.…
Read Charles John Ellicott on Leviticus 23 →CambridgeThe Cambridge Bible for Schools and Colleges15–22. The Feast of Weeks (mainly H). Cp. Exodus 34:22; Deuteronomy 16:10. The name is taken from the seven weeks, which, as the average duration of harvest time, separated this feast from that of unleavened bread.
Read Cambridge on Leviticus 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. The priest shall wave them — Only the peace offering was waved, the sin offering for the people was burned without the camp. Leviticus 4:21. “The passover represents death; the wave-sheaf and the wave-loaves symbolize life.
Read Daniel Denison Whedon on Leviticus 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The priest is to wave the lambs as a wave offering before the LORD, together with the bread of the firstfruits. The bread and the two lambs shall be holy to the LORD for the priest.
The priest shall wave them with the bread of the first fruits for a wave offering before Yahweh, with the two lambs. They shall be holy to Yahweh for the priest.
The priest is to wave the lambs as a wave offering before the LORD, together with the bread of the firstfruits. The bread and the two lambs shall be holy to the LORD for the priest.
and the priest is to wave them – the two lambs – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.
Tyndale line
And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
And the priest shall wave them with the bread of the first-fruits for a wave-offering before Jehovah, with the two lambs: they shall be holy to Jehovah for the priest.
And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
And the priest shall wave them with the bread of the first-fruits for a wave-offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
And the Priest shall shake them to and from with the bread of the first fruits before the Lord, and with the two lambes: they shalbe holy to the Lord, for the Priest.
Strictly literal
And the priest shall wave them with the bread of the first-fruits as a wave-offering before Jehovah, with the two he-lambs; they shall be holy to Jehovah, for the priest.
and the priest hath waved them, besides the bread of the first -[fruits] — a wave-offering before Jehovah, besides the two lambs; they are holy to Jehovah for the priest;
and the priest has waved them, besides the bread of the first-[fruits], [as] a wave-offering before YHWH, besides the two lambs; they are holy to YHWH for the priest;
And the priest shall make with them together with the bread of the first-fruits a waving before the Lord, together with the two sheep; holy shall they be to the Lord for the priest.
The priest must wave them together with the bread of the firstfruits before Yahweh, and present them to him as an offering with the two lambs. They will be holy offerings to Yahweh for the priest.
From the Latin
And when the priest hath lifted them up with the leaves of the firstfruits before the Lord, they shall fall to his use.
Simplified
The priest will wave the lambs as a wave offering before the Lord, along with the bread of the firstfruits. The bread and the two lambs are holy to the Lord and belong to the priest.
And these will be waved by the priest, with the bread of the first-fruits, for a wave offering to the Lord, with the two lambs: they will be holy to the Lord for the priest.
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 consistent with the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 15 of the 16 words but presents them in a different order, while the Dead Sea Scrolls show partial restoration, indicating some loss of text.
וְהֵנִ֣יף הַכֹּהֵ֣ן׀ אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכּוּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהוָ֔ה עַל־ שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִהְי֥וּ לַיהוָ֖ה לַכֹּהֵֽן׃
15 of the 16 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.
והניף הכהן אתם על לחם הבכורים תנופה לפני יהוה על שׁני הכבשׂים קדשׁ יהיו ליהוה לכהן
Agrees with the Masoretic Text here, word for word.
והניף [הכהן] [את׳ם] [על] [לחם] [הבכורים] [תנופה] [לפני] [יהוה] [על] [שני] כבשים קדש יהיו ליהוה [לכהן]
3 words on the leather — 2 partly restored, 11 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 23:20
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.
נוּף (nuwph) is a Hebrew verb that encompasses a range of actions including to sprinkle, wave, and move to and fro. It can refer to various movements such as shaking a hand or waving an offering, often in a ritual context. The term has applications in both everyday actions and religious rites, particularly those involving offerings to God.
[נוּף] vb. move to and fro, wave, besprinkle
Qal I have besprinkled my couch with myrrh
Po‛lel he brandisheth his hand toward the mt.
Hiph.
wield, move to and fro in using it
Shake or wave the hand
swing to and fro, as a signal
Oft. term. techn. in P (H), of rite in which originally the priest lifted his share of offering and waved it, i.e. moved it toward altar and back, in token of its presentation to God and its return by him to priest
Shed abroad
Hoph. be waved
base
H5130a נוּף besprinkle H5130b נוּף move to and fro, wave, besprinkle .I have besprinkled my couch with myrrh
.he brandisheth his hand toward the mt.
. . wield, move to and fro in using it
. Shake or wave the hand
. swing to and fro, as a signal
. Oft. term. techn. in P (H), of rite in which originally the priest lifted his share of offering and waved it, i.e. moved it toward altar and back, in token of its presentation to God and its return by him to priest
. Shed abroad
. be waved
5130 nuwph noof
a primitive root; to quiver (i.e. vibrate up and down, or
rock to and fro); used in a great variety of applications
(including sprinkling, beckoning, rubbing, bastinadoing,
sawing, waving, etc.):--lift up, move, offer, perfume, send,
shake, sift, strike, wave.
נוּף (nuph) — to sprinkle.
1) to sprinkle
1a) (Qal) to besprinkle, sprinkle
נוּף (nuph) — to wave.
1) to move to and fro, wave
1a) (Qal) to move
1b) (Polel) to wave, brandish (in threat)
1c) (Hiphil) to swing, wield, wave
1c1) to wield
1c2) to wave or shake (the hand)
1c2a) to wave (hand)
1c2b) to shake or brandish against
1c2c) to swing to and fro
1c3) to wave (an offering), offer
1c4) to shed abroad
1d) (Hophal) to be waved
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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…
בִּכּוּרִים (bikkuwrim) means 'first-fruits' and refers to the initial produce of the harvest, which was offered to God, particularly during the festival of Pentecost. It encompasses the concept of the first ripe crops and the associated rituals. The word is derived from another term meaning 'to be ripe,' indicating its agricultural roots.
בִּכּוּרִים n.m. first-fruits
base
H1061 בִּכּוּרִים first-fruits
1061 bikkuwr bik-koor'
from 1069; the first-fruits of the crop:--first fruit (-ripe
(figuratively)), hasty fruit.
see HEBREW for 01069
בִּכּוּרִים (bik.kur) — firstfruit.
1) first-fruits
1a) the first of the crops and fruit that ripened, was gathered, and offered to God according to the ritual of Pentecost
1b) the bread made of the new grain offered at Pentecost
1c) the day of the first-fruits (Pentecost)
Art | N-cp — Particle · noun common masculine plural absoluteHTd/Ncmpa
תְּנוּפָה (tnuwphah) refers to a swinging or waving motion, specifically in the context of a wave offering in sacrificial practices. It is derived from a root meaning to brandish or shake, and encompasses both the act of waving and the offerings associated with it, including those of gold or brass.
תְּנוּפָה 30 n.f. a swinging, waving, wave-offering, offering
base
H8573 תְּנוּפָה a swinging, waving, wave-offering, offering
8573 tnuwphah ten-oo-faw'
from 5130; a brandishing (in threat); by implication, tumult;
specifically, the official undulation of sacrificial
offerings:--offering, shaking, wave (offering).
see HEBREW for 05130
תְּנוּפָה (te.nu.phah) — wave offering.
1) swinging, waving, wave offering, offering
1a) a swinging, brandishing
1a1) of God's hand, weapons
1b) waving, wave-offering (technical term of sacrifice)
1c) offering (of gold or brass)
N-fs — Noun common · feminine singular absoluteHNcfsa
- Placed in the hand of the priest and waved before the Lord
- CONSISTED OF
. The fat, right shoulder, &c of the priest's consecration
ram
. The breast of the priest's consecration ram
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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)
N-proper — Noun properHNpt
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
כֶּ֫בֶשׂ (*kebes*) means 'lamb' and can also refer to a young ram or sheep. The word is derived from an unused root suggesting a meaning related to dominance. It appears in various contexts in the Old Testament, primarily denoting young sheep.
כֶּ֫בֶשׂ 107 n.m. lamb
base
H3532 כֶּ֫בֶשׂ lamb
3532 kebes keh-bes'
from an unused root meaning to dominate; a ram (just old
enough to butt):--lamb, sheep.
כֶּ֫בֶשׂ (ke.ve.s) — lamb.
lamb, sheep, young ram
N-mp — Noun common · masculine plural absoluteHNcmpa
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29:2,13-40) etc. [On the paschal lamb see PASSOVER]
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…