Leviticus 24:6 — Word Study
WLCוְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַֽמַּעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהוָֽה׃
BSAand setsûwm themʼêth [in an orderly arrangement] in twoshᵉnayim [pairs, a dual formation] rowsmaʻăreketh sixshêsh onʻal the tableshulchân [a place of sacred offering] of pure goldṭâhôwr [ceremonially clean, without defect, a precious, valuable metal] beforepânîym [in the presence of, facing] the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| וְשַׂמְתָּ֥ | and you will place | Verb, Qal, sequential perfect second person masculine singular |
| אוֹתָ֛ם | the object marker them | Particle, suffix |
| שְׁתַּ֥יִם | two | Adj |
| מַֽעֲרָכ֖וֹת | rows | Noun common, feminine plural absolute |
| שֵׁ֣שׁ | six | Adj |
| הַֽמַּעֲרָ֑כֶת | the row | Particle, noun common feminine singular absolute |
| עַ֛ל | on | Preposition |
| הַשֻּׁלְחָ֥ן | the table | Particle, noun common masculine singular absolute |
| הַטָּהֹ֖ר | pure | Particle |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and set them in two rows—six per row—on the table of pure gold before the LORD. |
| KJV | And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. |
| ASV | And thou shalt set them in two rows, six on a row, upon the pure table before Jehovah. |
| YLT | and thou hast set them two ranks (six in the rank) on the pure table before Jehovah, |
| WEB | You shall set them in two rows, six on a row, on the pure gold table before Yahweh. |
| BBE | And put them in two lines, six in a line, on the holy table before the Lord. |
Where they part company is מַעֲרָכ֖וֹת — see How Translations Differ.
The main action is setting the showbread, with details about its arrangement and placement following in subordinate clauses.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשֵׁשׁ
verbשׂים
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 24:6
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 the Showbreadgenerated
Leviticus 24:6 outlines the specific instructions for placing the showbread in the Tabernacle. This arrangement was part of the ceremonial practices that reflected the order and holiness required in worship before Yahweh. The showbread, representing the twelve tribes of Israel, was to be set in two rows, emphasizing both structure and community in the sacred space.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 14:40 | But everything must be done in a proper and orderly manner. |
| 2 | Exodus 25:23–24 | You are also to make a table of acacia wood two cubits long, a cubit wide, and a cubit and a half high. |
| 3 | Exodus 37:10–16 | He also made the table of acacia wood two cubits long, a cubit wide, and a cubit and a half high. |
| 4 | Exodus 39:36 | the table with all its utensils and the Bread of the Presence; |
| 5 | Exodus 40:22–23 | Moses placed the table in the Tent of Meeting on the north side of the tabernacle, outside the veil. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַעֲרָכ֖וֹת, ma'arakhotgenerated
The noun מַעֲרֶכֶת (ma'arakhah) refers to a row or arrangement, specifically in the context of the showbread. It is derived from the root meaning to arrange or set in order. This term is used in the Old Testament primarily to describe the layout of the showbread on the table in the Tabernacle.
In this verse, it indicates the specific formation of the bread, highlighting the importance of order in the worship practices of Israel. The use of this word underscores the structured nature of the rituals commanded by God.
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 שַׂמְתָּ֥ (you will place) governs the entire verse, indicating the action of placing the showbread. The structure includes a noun phrase specifying the object of the verb, followed by additional details regarding the arrangement and location.
The word order places emphasis on the action of setting the bread, followed by the specifics of the arrangement, which is crucial for understanding the ritual's significance.
Septuagint Backgroundgenerated
The Septuagint translates מַעֲרָכ֖וֹת as θέματα, which conveys a similar meaning of arrangement or placement. This choice reflects a focus on the orderly setup required for the showbread.
The LXX's use of this term aligns with the Greek understanding of structured arrangements in sacred contexts, emphasizing the importance of order in worship.
In plain words — the whole versegenerated
Leviticus 24:6 gives instructions on how to arrange the showbread in two rows of six on a table made of pure gold in the Tabernacle. This arrangement is part of the ceremonial practices that reflect the order and holiness required in worship before Yahweh.
Frequently Asked Questionsgenerated
The showbread represents the twelve tribes of Israel and symbolizes God's provision and presence among His people.
The specific arrangement emphasizes order and structure in worship, reflecting the holiness of the space where God meets His people.
Pure gold signifies value and holiness, representing the sacredness of the offerings made to Yahweh.
This instruction is part of the broader system of offerings and rituals in the Tabernacle, which collectively express the covenant relationship between God and Israel.
Reflection Questionsgenerated
- How does the arrangement of the showbread reflect the order of worship in my own life?
- In what ways can I ensure that my offerings to God are presented with reverence and care?
- What does the use of pure materials in worship teach us about God's expectations for our sacrifices?
- How can I apply the principles of order and structure in my spiritual practices today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 24:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt set them in two rows,.... The twelve cakes: six on a row; not by the side of each other, but six upon one another: upon the pure table; the shewbread table, so called because overlaid
Read John Gill on Leviticus 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. Take fine flour, and bake twelve cakes - for the showbread, as previously appointed (Exodus 25:30).
Read Robert Jamieson on Leviticus 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot one above another, but one beside another, as the frankincense put upon each, , shows. The pure table was so called because it was covered with pure gold, , and because it was always to be kept very pure and clean by the care of the priests.
Read Matthew Poole on Leviticus 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 24:6 And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.Ver. 6. Six on a row.] One by another, not one upon another, as they are commonly painted.
Read John Trapp on Leviticus 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) In two rows, six on a row.—Better, in two piles, six on a pile. The table on which the cakes are here ordered to be put stood along the northern or most sacred side of the holy place. Like all the sacred furniture, except the Ark of the Covenant, it was ranged lengthways of the sanctuary. It was one cubit and a half, or nine handbreadths high; the surface board or plate was two cubits, or twelve handbreadths long, and one cubit or six handbreadths broad. These twelve cakes were placed one upon another in two piles lengthwise on the breadth of the table. As the cakes were ten handbreadths long, and the table was only six handbreadths wide, the cakes projected two hand breadths at each…
Read Charles John Ellicott on Leviticus 24 →CambridgeThe Cambridge Bible for Schools and Colleges6. rows … row] rather, as R.V. mg., piles. So the word ‘shewbread’ should be rendered pile-bread in 1 Chronicles 9:32; 1 Chronicles 23:29; Nehemiah 10:33. the pure table] i.e. overlaid with pure gold (Exodus 25:24). For a reproduction of the familiar likeness of it as depicted on the Arch of Titus in the Roman Forum, see Driver (C.B.) on Exod. at p. 272, or HDB. Art. Music, iii. 462.
Read Cambridge on Leviticus 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Pure table — It was overlaid with pure gold; the term “pure” may mean more than this, and bear something of the force which it has in Malachi 1:11. For its structure, see Exodus 37:10-16.
Read Daniel Denison Whedon on Leviticus 24 →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
and set them in two rows—six per row—on the table of pure gold before the LORD.
You shall set them in two rows, six on a row, on the pure gold table before Yahweh.
and set them in two rows—six per row—on the table of pure gold before the LORD.
and you must set them in two rows, six in a row, on the ceremonially pure table before the Lord.
Tyndale line
And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.
And thou shalt set them in two rows, six on a row, upon the pure table before Jehovah.
And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.
And thou shalt set them in two rows, six in a row, upon the pure table before the LORD.
And thou shalt set them in two rowes, six in a rowe vpon the pure table before the Lord.
Strictly literal
And thou shalt set them in two rows, six in a row, upon the pure table before Jehovah.
and thou hast set them two ranks (six in the rank) on the pure table before Jehovah,
and you have set them [in] two rows (six in the row) on the pure table before YHWH,
And thou shalt place them in two rows, six in a row, upon the pure table before the Lord.
Then you must set them in two rows, six in a row, on the table of pure gold before Yahweh.
From the Latin
And thou shalt set them six and six one against another upon the most clean table before the Lord:
Simplified
Place them in two piles, six in each pile, on the table made of pure gold that stands before the Lord.
And put them in two lines, six in a line, on the holy table before the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, with 11 of the 11 words matching in a word-by-word correspondence. The Samaritan Pentateuch differs in four words, using different terms for 'put', 'them', 'two', and 'pure'. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text.
וְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַֽמַּעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהוָֽה׃
11 of the 11 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.
ושׂמת אתם שׁתי מערכות שׁשׁ המערכת על השׁלחן הטהור לפני יהוה
4 words differ from the Masoretic Text: שׂמת (put), אתם (
[ושמת] [אות׳ם] [שתים] מערכות שש [המערכת] [על] [השלחן] [הטהר] לפני יהוה
3 words on the leather — 1 partly restored, 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 24:6
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.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
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 — AdjHAcfda
too.
See NUMBER.
מַעֲרֶ֫כֶת (ma`areketh) refers to an arrangement or row, specifically used in the context of the rows of shewbread. It is derived from the root meaning to arrange, and its usage is limited to this specific application in the Old Testament.
מַעֲרֶ֫כֶת n.f. row, line;—only of the rows of ‘shew’-bread
base
H4635 מַעֲרֶ֫כֶת
4635 ma`areketh mah-ar-eh'-keth
from 6186; an arrangement, i.e. (concretely) a pile (of
loaves):--row, shewbread.
see HEBREW for 06186
מַעֲרֶ֫כֶת (ma.a.re.khet) — row.
row, line
Art | N-fs — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Adj — AdjHAcbsa
מַעֲרֶ֫כֶת (ma`areketh) refers to an arrangement or row, specifically used in the context of the rows of shewbread. It is derived from the root meaning to arrange, and its usage is limited to this specific application in the Old Testament.
מַעֲרֶ֫כֶת n.f. row, line;—only of the rows of ‘shew’-bread
base
H4635 מַעֲרֶ֫כֶת
4635 ma`areketh mah-ar-eh'-keth
from 6186; an arrangement, i.e. (concretely) a pile (of
loaves):--row, shewbread.
see HEBREW for 06186
מַעֲרֶ֫כֶת (ma.a.re.khet) — row.
row, line
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Art | Adj — ParticleHTd/Aamsa
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