Leviticus 4:3 — Word Study
WLCאִ֣ם הַכֹּהֵ֧ן הַמָּשִׁ֛יחַ יֶחֱטָ֖א לְאַשְׁמַ֣ת הָעָ֑ם וְהִקְרִ֡יב עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א פַּ֣ר בֶּן־ בָּקָ֥ר תָּמִ֛ים לַיהוָ֖ה לְחַטָּֽאת׃
BSAIfʼim the anointedmâshîyach [set apart, consecrated] priestkôhên [spiritual leader, mediator] sinschâṭâʼ▸ [misses the mark, rebels against God] bringing guiltʼashmâh [responsibility, blame] on the peopleʻam [nation, community] he must bringqârab to the LORDYᵉhôvâh [Yehovah, the supreme God] a young bullpar [unblemished, perfect animal] without blemishtâmîym [defect, flaw] asʻal a sin offeringchaṭṭâʼâh [atonement, purification] for the sinchaṭṭâʼâh [rebellion, transgression] he has committedchâṭâʼ■ [intentionally done wrong]
| Greek | English | Parsing |
|---|---|---|
| אִ֣ם | if | Particle |
| הַכֹּהֵ֧ן | the priest | Particle, noun common masculine singular absolute |
| הַמָּשִׁ֛יחַ | anointed | Particle, noun common masculine singular absolute |
| יֶחֱטָ֖א | he will sin | Verb, Qal, imperfect third person masculine singular |
| לְאַשְׁמַ֣ת | to [the] guilt of | Preposition, verb qal infinitive construct common |
| הָעָ֑ם | the people | Particle, noun common masculine singular absolute |
| וְהִקְרִ֡יב | and he will present | Verb, Hiphil, sequential perfect third person masculine singular |
| עַ֣ל | on | Preposition |
| חַטָּאתוֹ֩ | sin his | Noun common feminine singular construct, suffix |
| אֲשֶׁ֨ר | which | Particle |
| חָטָ֜א | he sinned | Verb, Qal, perfect third person masculine singular |
| פַּ֣ר | a bull | Noun common, masculine singular absolute |
| בֶּן־ | a young one of | Noun common, masculine singular construct |
| בָּקָ֥ר | [the] herd | Noun common, both singular absolute |
| תָּמִ֛ים | unblemished | Adj |
| לַיהוָ֖ה | to Yahweh | Preposition, noun proper |
| לְחַטָּֽאת׃ | to a sin offering | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without blemish as a sin offering for the sin he has committed. |
| KJV | If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. |
| ASV | if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto Jehovah for a sin-offering. |
| YLT | 'If the priest who is anointed doth sin according to the guilt of the people, then he hath brought near for his sin which he hath sinned a bullock, a son of the herd, a perfect one, to Jehovah, for a sin-offering, |
| WEB | if the anointed priest sins so as to bring guilt on the people, then let him offer for his sin which he has sinned a young bull without defect to Yahweh for a sin offering. |
| BBE | If the chief priest by doing wrong becomes a cause of sin to the people, then let him give to the Lord for the sin which he has done, an ox, without any mark, for a sin-offering. |
The translations agree on the necessity of the young bull as a sin offering, emphasizing the gravity of the priest's sin.
The sentence features a conditional main clause followed by supporting phrases that detail the consequences and actions required.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָטָא
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 4:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws of Sin Offeringsgenerated
Leviticus 4:3 outlines the procedure for the anointed priest when he sins, emphasizing the gravity of his role and the impact of his actions on the community. This verse is part of a broader section that deals with unintentional sins and the required sacrifices to atone for them, highlighting the importance of maintaining holiness within the Israelite community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 8:12 | He also poured some of the anointing oil on Aaron’s head and anointed him to consecrate him. |
| 2 | Leviticus 21:10–12 | The priest who is highest among his brothers, who has had the anointing oil poured on his head and has been ordained to wear the priestly garments, must not let his hair hang loose or tear his garments. |
| 3 | Exodus 29:7–21 | Then take the anointing oil and anoint him by pouring it on his head. |
| 4 | Leviticus 4:14 | when they become aware of the sin they have committed, then the assembly must bring a young bull as a sin offering and present it before the Tent of Meeting. |
| 5 | Leviticus 9:2 | He said to Aaron, “Take for yourself a young bull for a sin offering and a ram for a burnt offering, both without blemish, and present them before the LORD. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חָטָא, ye.che.Ta'generated
The verb חָטָא (cha.Ta') means 'to sin' and conveys the idea of missing the mark or deviating from God's commands. It is used to describe actions that incur guilt and the need for atonement. The parsing indicates it is a perfect verb, showing that the action has been completed.
This word encompasses a range of meanings, including wrongdoing and the consequences that follow. In this context, it underscores the seriousness of the priest's actions and their repercussions for the people he represents.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the anointed priest must bring a young bull as a sin offering if he sins.
Sentence Structuregenerated
The finite verb יֶחֱטָא (ye.che.Ta') governs the main clause, indicating the condition under which the priest must act. The structure includes a series of phrases that detail the actions the priest must take if he sins.
The sentence flows logically, starting with the condition of the priest's sin, followed by the consequences and the required offering, illustrating the sequence of actions and their significance.
Septuagint Backgroundgenerated
The Septuagint translates חָטָא as ἁμάρτῃ (hamartē), which also means 'to sin.' This choice reflects a direct correspondence in meaning, maintaining the focus on the act of sinning and its implications.
The use of ἁμάρτῃ in the Septuagint indicates a consistent understanding of sin across both Hebrew and Greek texts, reinforcing the need for atonement.
In plain words — the whole versegenerated
Leviticus 4:3 explains that if the anointed priest sins, he must bring a young bull without blemish as a sin offering. This highlights the importance of the priest's role and the need for atonement for sins that affect the community.
Frequently Asked Questionsgenerated
It means that the priest's sin has consequences for the entire community, as he represents them before God.
A young bull is considered a valuable and unblemished sacrifice, symbolizing the seriousness of atonement required for the priest's sin.
The term 'anointed' signifies that the priest has been set apart for a special role in mediating between God and the people.
It shows that sin is not just a personal issue but has communal implications, requiring collective responsibility and atonement.
Reflection Questionsgenerated
- How can I ensure my actions do not negatively impact those around me?
- In what ways can I seek atonement for my own mistakes?
- What does it mean to be set apart for a special purpose in my life?
- How can I support others in their journey toward repentance and restoration?
The early church on this verse — how the Fathers read it
John Chrysostom comments on the weight of the priest's sin compared to that of ordinary people, highlighting the seriousness of his role in the community.
And before the time of the prophets, when he wanted to show that sins received a much heavier penalty when they were committed by the priests than when they were committed by ordinary people,Early Church Fathers on Leviticus 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 4:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf the priest that is anointed do sin,.... That is, the high priest, as the Targums of Onkelos and Jonathan, and the Septuagint version, render it; who in after times was only anointed, though at
Read John Gill on Leviticus 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
Read Robert Jamieson on Leviticus 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe priest that is anointed, i.e. the high priest, who only was anointed after the first time. See 30:30 40:15 . His anointing is mentioned, because he was not complete high priest till he was anointed. Do sin, either in doctrine or practice, which it is here supposed he may do. And this is noted as a blot and character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better High Priest, even one who is holy, harmless, and separate from sinners, . According to the sin of the people; in the same manner as any of the people do, which implies that God expected more circumspection and care from him than from the people. But the words may…
Read Matthew Poole on Leviticus 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 4:3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.Ver. 3. A young bullock.] The same sacrifice that should be offered for the sin of the whole people, to note the heinousness of the priest’ s sin above others. The sins of teachers are the teachers of sins.
Read John Trapp on Leviticus 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The priest that is anointed.—To illustrate this law, the conduct of the high priest is adduced as the first instance, to show when and how this exalted functionary is to bring the sin offering in question. By this the Levitical law indicates that even the chief of the priesthood was but a frail being like the rest of the people, and was exposed to the same infirmities as the laity, thus precluding the assumption of spiritual superiority. Hence the remark of the Apostle, “the law made those high priests who had infirmity, and who needed daily to offer up sacrifices, first for their own sins, and then for the people’s; but our high priest, Christ Jesus, was holy, harmless, undefiled, and…
Read Charles John Ellicott on Leviticus 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. If the priest that is anointed] Meaning, most probably, the high priest. According to the sin of the people; for although he had greater advantages than the people could have, in being more conversant with the law of God, and his lips should understand and preserve knowledge, yet it was possible even for him, in that time in which the word of God had not been fully revealed, to transgress through ignorance; and his transgression might have the very worst tendency, because the people might be thereby led into sin. Hence several critics understand this passage in this way, and translate it thus: If the anointed priest shall lead the people to sin; or, literally, if the anointed…
Read AdamClarke on Leviticus 4 →
CambridgeThe Cambridge Bible for Schools and Colleges3–12. The high priest’s Sin-Offering, a bullock
Read Cambridge on Leviticus 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe priest that is anointed - i. e. the high priest. (Compare Leviticus 8:12; Leviticus 21:10; Exodus 29:7). On the anointing of the other priests see the note at Leviticus 8:13. The graduation of the sin-offerings is remarkable.
Read Albert Barnes on Leviticus 4 →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
If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without blemish as a sin offering for the sin he has committed.
if the anointed priest sins so as to bring guilt on the people, then let him offer for his sin which he has sinned a young bull without defect to Yahweh for a sin offering.
If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without blemish as a sin offering for the sin he has committed.
“‘If the high priest sins so that the people are guilty, on account of the sin he has committed he must present a flawless young bull to the Lord for a sin offering.
Tyndale line
If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto Jehovah for a sin-offering.
if the anointed priest shall sin so as to bring guilt on the people; then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
If the priest that is anointed shall sin according to the sin of the people; then let him bring, for his sin which he hath sinned, a young bullock without blemish to the LORD for a sin-offering.
If the Priest that is anointed doe sinne (according to the sinne of the people) then shall he offer, for his sinne which hee hath sinned, a yong bullocke without blemish vnto the Lord for a sinne offring,
Strictly literal
if the priest that is anointed sin according to the trespass of the people; then for his sin which he hath sinned shall he present a young bullock without blemish to Jehovah for a sin-offering.
'If the priest who is anointed doth sin according to the guilt of the people, then he hath brought near for his sin which he hath sinned a bullock, a son of the herd, a perfect one, to Jehovah, for a sin-offering,
if the priest who is anointed sins according to the guilt of the people, then he has brought near for his sin which he has sinned a bullock, a son of the herd, a perfect one, to YHWH, for a sin-offering,
If the anointed priest do sin to bring guiltiness on the people: then shall he bring near for his sin, which he hath committed, a young bullock without blemish, unto the Lord, for a sin-offering.
If it is the high priest who sins so as to bring guilt on the people, then let him offer for his sin which he has committed a young bull without blemish to Yahweh as a sin offering.
From the Latin
If the priest that is anointed shall sin, making the people to offend, he shall offer to the Lord for his sin a calf without blemish.
Simplified
If it is the high priest who sins and brings guilt on everyone, he must present to the Lord a young bull without defects as a sin offering for his sin.
If the chief priest by doing wrong becomes a cause of sin to the people, then let him give to the Lord for the sin which he has done, an ox, without any mark, for a sin-offering.
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 Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show some restoration, but the core wording aligns with the Masoretic Text, indicating consistency in this verse across different manuscripts.
אִ֣ם הַכֹּהֵ֧ן הַמָּשִׁ֛יחַ יֶחֱטָ֖א לְאַשְׁמַ֣ת הָעָ֑ם וְהִקְרִ֡יב עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א פַּ֣ר בֶּן־ בָּקָ֥ר תָּמִ֛ים לַיהוָ֖ה לְחַטָּֽאת׃
16 of the 17 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.
אם הכהן המשׁיח יחטא לאשׁמת העם והקריב על חטאתו אשׁר חטא פר בן בקר תמים ליהוה לחטאת
Agrees with the Masoretic Text here, word for word.
[אם] [הכהן] [המשיח] יחטא לאשמת [העם] [והקריב] [על] [חטאת׳ו] אשר חטא [פר] [בן] [בקר] [תמים] [ליהוה] [לחטאת]
3 words on the leather — 1 partly restored, 13 supplied entire by an editor.
[אם] [הכהן] [המשיח] [יחטא] [לאשמת] [העם] [והקריב] על [חטאת׳ו] [אשר] [חטא] [פר] [בן] [בקר] [תמים] [ליהוה] [לחטאת]
1 word on the leather — 16 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 4:3
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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…
מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.
מָשִׁיחַ n.m. anointed
king of Israel anointed by divine command
high priest of Israel
Cyrus as commissioned by י׳
Messianic prince
patriarchs, regarded as anointed kings
base
H4899 מָשִׁיחַ anointed
4899 mashiyach maw-shee'-akh
from 4886; anointed; usually a consecrated person (as a king,
priest, or saint); specifically, the Messiah:--anointed,
Messiah.
see HEBREW for 04886
מָשִׁיחַ (ma.shi.ach) — anointed.
1) anointed, anointed one
1a) of the Messiah, Messianic prince
1b) of the king of Israel
1c) of the high priest of Israel
1d) of Cyrus
1e) of the patriarchs as anointed kings
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
אַשְׁמָה (ashmah) refers to guiltiness or wrongdoing, encompassing concepts of offense and sin. It can denote the act of committing a trespass, the state of being guilty, or the presentation of a guilt-offering. The term is feminine and is derived from a related root, אשם (asham), which also relates to guilt.
אַשְׁמָה n.f. wrong-doing, guiltiness
doing wrong, committing a trespass of offence
becoming guilty
bringing a trespass-offering
base
H819 אַשְׁמָה
819 'ashmah ash-maw'
feminine of 817; guiltiness, a fault, the presentation of a
sin-offering:--offend, sin, (cause of) trespass(-ing,
offering).
see HEBREW for 0817
אַשְׁמָה (ash.mah) — guiltiness.
1) guiltiness, guilt, offense, sin, wrong-doing
1a) doing wrong, committing a trespass or offense
1b) becoming guilty, guilt
1c) bringing a guilt-offering
Prep | N-fs — Preposition · verb qal infinitive construct commonHR/Vqcc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
prez'-ent.
See GIFT.
→ See GIFT
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
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
פַּר (par) refers to a young bull or steer. It is derived from a root that suggests strength or breaking forth. The term encompasses meanings like bullock and calf, indicating its use in contexts related to livestock.
פַּר 132 n.m. young bull, steer
base
H6499 פַּר young bull, steer
6499 par par
or par {pawr}; from 6565; a bullock (apparently as breaking
forth in wild strength, or perhaps as dividing the hoof):--(+
young) bull(-ock), calf, ox.
see HEBREW for 06565
פַּר (par) — bullock.
young bull, steer, bullock
N-ms — Noun common · masculine singular absoluteHNcmsa
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
HNcbsa — Noun common · both singular absoluteHNcbsa
hurd.
See CATTLE.
Herd
Gen. 13:5; Deut. 7:14. (See CATTLE.)
(a collection of cattle), Herdsmen. The herd was greatly regarded in both the patriarchal and the Mosaic period. The ox was the most precious stock next to horse and mule. The herd yielded the most esteemed sacrifice, (Numbers 7:3; Psalms 69:31; Isaiah 66:3) also flesh meat, and milk, chiefly converted probably, into butter and cheese. (32:14; 2 Samuel 17:29) The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden, (1 Chronicles 12:40; Isaiah 46:1) made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on…
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa
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
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in…
