Leviticus 4:6 — Word Study
WLCוְטָבַ֧ל הַכֹּהֵ֛ן אֶת־ אֶצְבָּע֖וֹ בַּדָּ֑ם וְהִזָּ֨ה מִן־ הַדָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִפְנֵ֣י יְהוָ֔ה אֶת־ פְּנֵ֖י פָּרֹ֥כֶת הַקֹּֽדֶשׁ׃
BSAThe priestkôhên [the one who serves God, a spiritual leader] is to dipṭâbal [immerse, plunge] his fingerʼetsbaʻ [a part of his hand] in the blooddâm [the liquid that flows through the body] and sprinklenâzâh [scatter, shed] some ofmin itdâm [a portion, a part] sevenshebaʻ timespaʻam beforepânîym the LORDYᵉhôvâh [Yehovah, the covenant God] in front ofpânîym [before the presence, facing] the veilpôreketh [a curtain, a separation] of the sanctuaryqôdesh [the Holy Place, a sacred area]
| Greek | English | Parsing |
|---|---|---|
| וְטָבַ֧ל | and he will dip | Verb, Qal, sequential perfect third person masculine singular |
| הַכֹּהֵ֛ן | the priest | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| אֶצְבָּע֖וֹ | finger his | Noun common feminine singular construct, suffix |
| בַּדָּ֑ם | in the blood | Preposition, noun common masculine singular absolute |
| וְהִזָּ֨ה | and he will spatter | Verb, Hiphil, sequential perfect third person masculine singular |
| מִן־ | some of | Preposition |
| הַדָּ֜ם | the blood | Particle, noun common masculine singular absolute |
| שֶׁ֤בַע | seven | Adj |
| פְּעָמִים֙ | times | Noun common, masculine plural absolute |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| אֶת־ | with | Preposition |
| פְּנֵ֖י | [the] face of | Noun common, masculine plural construct |
| פָּרֹ֥כֶת | [the] curtain of | Noun common, feminine singular construct |
| הַקֹּֽדֶשׁ׃ | the holy place | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest is to dip his finger in the blood and sprinkle some of it seven times before the LORD, in front of the veil of the sanctuary. |
| KJV | And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. |
| ASV | and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Jehovah, before the veil of the sanctuary. |
| YLT | and the priest hath dipped his finger in the blood, and sprinkled of the blood seven times before Jehovah, at the front of the vail of the sanctuary; |
| WEB | The priest shall dip his finger in the blood, and sprinkle some of the blood seven times before Yahweh, before the veil of the sanctuary. |
| BBE | And the priest is to put his finger in the blood, shaking drops of it before the Lord seven times, in front of the veil of the holy place. |
Where they part company is in the specific rendering of וְהִזָּ֨ה — see How Translations Differ.
The main action is clearly defined, with additional phrases providing context and detail about the ritual's execution.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטָבַל
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 4:6
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 — The Ritual of the Sin Offeringgenerated
Leviticus 4:6 details the procedure for a priest to follow when performing a sin offering. This ritual involves the priest dipping his finger in the blood of the sacrifice and sprinkling it seven times before the LORD, emphasizing the importance of atonement and purification in the Israelite sacrificial system. The act of sprinkling blood serves as a means of seeking forgiveness and restoring the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 4:17–25 | and he is to dip his finger in the blood and sprinkle it seven times before the LORD in front of the veil. |
| 2 | Leviticus 8:15 | Moses slaughtered the bull, took some of the blood, and applied it with his finger to all four horns of the altar, purifying the altar. He poured out the rest of the blood at the base of the altar and consecrated it so that atonement could be made on it. |
| 3 | Leviticus 9:9 | The sons of Aaron brought the blood to him, and he dipped his finger in the blood and applied it to the horns of the altar. And he poured out the rest of the blood at the base of the altar. |
| 4 | Leviticus 16:14–19 | And he is to take some of the bull’s blood and sprinkle it with his finger on the east side of the mercy seat; then he shall sprinkle some of it with his finger seven times before the mercy seat. |
| 5 | Numbers 19:4 | Eleazar the priest is to take some of its blood on his finger and sprinkle it seven times toward the front of the Tent of Meeting. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וְטָבַ֧ל, ve.ta.Valgenerated
The verb טָבַל (tabal) means to dip or immerse, indicating an action of plunging something into a liquid. It is often used in the context of rituals, such as this one, where the priest dips his finger in the blood of the sacrifice.
This word appears in the Qal form, which indicates a simple action performed by the subject. In this case, the priest is actively participating in the ritual, signifying the importance of the act in the context of atonement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions using terms that convey the act of dipping and sprinkling blood as part of the ritual.
Sentence Structuregenerated
The finite verbs וְטָבַ֧ל and וְהִזָּ֨ה govern the actions in the verse, with the first indicating the dipping of the finger and the second indicating the sprinkling of blood. The structure emphasizes the sequential nature of these actions.
The Hebrew word order places the subject הַכֹּהֵ֛ן (the priest) at the beginning, highlighting the priest's role in the ritual. The use of prepositional phrases clarifies the actions taken and their significance in relation to the LORD.
Septuagint Backgroundgenerated
The Septuagint translates וְטָבַ֧ל as βάψει (bapsei), which means 'to dip' or 'to immerse.' This choice aligns closely with the Hebrew meaning, indicating the act of dipping in blood.
The translation of וְהִזָּ֨ה as προσρανεῖ suggests a similar action of sprinkling, further emphasizing the continuity of ritual practice between the Hebrew and Greek texts.
In plain words — the whole versegenerated
Leviticus 4:6 describes a ritual where the priest dips his finger in the blood of a sacrifice and sprinkles it seven times before the LORD. This act is part of the sin offering process and symbolizes purification and atonement for the people.
Frequently Asked Questionsgenerated
The sprinkling of blood symbolizes atonement and purification, allowing the people to seek forgiveness from God.
Using the finger signifies a personal and direct involvement of the priest in the act of atonement, emphasizing the seriousness of the ritual.
The number seven often symbolizes completeness or perfection in the Bible, indicating that the act of sprinkling is thorough and complete.
This ritual is part of the larger sacrificial system that allows for the community to seek forgiveness and maintain a right relationship with God through prescribed actions.
Reflection Questionsgenerated
- What does this ritual teach us about the seriousness of sin and the need for atonement?
- How can we apply the principles of purification and seeking forgiveness in our own lives today?
- In what ways can we ensure that our actions reflect a sincere desire for reconciliation with God?
- Why is it important to understand the significance of rituals in the context of worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall dip his finger in the blood,.... The finger of his right hand, as Gersom observes, and so Maimonides (r); for blood was always taken and sprinkled with the right hand, if done
Read John Gill on Leviticus 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeven times; a number much used in Scripture, as a number of perfection; and here prescribed, either to show that his sins needed more than ordinary purgation, and more frequent and manifest exercises of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. Before the veil, to wit, the second veil dividing between the holy of holies, which is generally called by the name here used, as 35:12 40:3,21 Num 4:5.
Read Matthew Poole on Leviticus 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 4:6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.Ver. 6. Seven times before the Lord.] Because in this case there was need of much and great purgation.
Read John Trapp on Leviticus 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And the priest shall dip his finger.—The different treatment of the blood is here to be noticed. Whilst in the case of the other sacrifices the priest threw the blood upon the walls of the altar of burnt offering (see Leviticus 1:5), in the sin offering before us the high priest is first of all to dip his finger seven times in the blood, and sprinkle it before the Lord. The finger, according to the rules which obtained during the second Temple, was that of the right hand, as the blood was always taken and sprinkled with the right hand. Seven, being a complete number, is used for the perfect finishing of a work. Hence the seven days of creation (Genesis 2:2-3); seven branches were in the…
Read Charles John Ellicott on Leviticus 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Seven times] See Clarke on Exodus 29:30. The blood of this sacrifice was applied in three different ways: 1. The priest put his finger in it, and sprinkled it seven times before the veil, Leviticus 4:6. 2. He put some of it on the horns of the altar of incense. 3. He poured the remaining part at the bottom of the altar of burnt-offerings, Leviticus 4:7.
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 BibleBefore the vail of the sanctuary - This is generally understood to mean the floor of the holy place in front of the veil.
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
The priest is to dip his finger in the blood and sprinkle some of it seven times before the LORD, in front of the veil of the sanctuary.
The priest shall dip his finger in the blood, and sprinkle some of the blood seven times before Yahweh, before the veil of the sanctuary.
The priest is to dip his finger in the blood and sprinkle some of it seven times before the LORD, in front of the veil of the sanctuary.
The priest must dip his finger in the blood and sprinkle some of it seven times before the Lord toward the front of the veil-canopy of the sanctuary.
Tyndale line
And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.
and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Jehovah, before the veil of the sanctuary.
and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the veil of the sanctuary.
And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.
Then the Priest shall dippe his finger in the blood, and sprinkle of the blood seuen times before the Lord, before the vaile of the Sanctuarie.
Strictly literal
and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Jehovah before the veil of the sanctuary;
and the priest hath dipped his finger in the blood, and sprinkled of the blood seven times before Jehovah, at the front of the vail of the sanctuary;
and the priest has dipped his finger in the blood, and sprinkled of the blood seven times before YHWH, at the front of the veil of the holy place;
And the priest shall dip his finger in the blood; and he shall sprinkle of the blood seven times before the Lord, before the vail of the sanctuary.
The priest will dip his finger into the blood and sprinkle some of it seven times before Yahweh, before the curtain of the most holy place.
From the Latin
And having dipped his finger in the blood, he shall sprinkle with it seven times before the Lord, before the veil of the sanctuary.
Simplified
The high priest shall dip his finger in the blood and sprinkle some of it seven times before the Lord in front of the veil of the sanctuary.
And the priest is to put his finger in the blood, shaking drops of it before the Lord seven times, in front of the veil of the holy place.
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 Septuagint matches 13 of the 16 words from the Hebrew, though its word order differs. The Dead Sea Scrolls show partial restoration, but the core elements align with the Masoretic Text.
וְטָבַ֧ל הַכֹּהֵ֛ן אֶת־ אֶצְבָּע֖וֹ בַּדָּ֑ם וְהִזָּ֨ה מִן־ הַדָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִפְנֵ֣י יְהוָ֔ה אֶת־ פְּנֵ֖י פָּרֹ֥כֶת הַקֹּֽדֶשׁ׃
13 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וטבל הכהן את אצבעו בדם והזה מן הדם שׁבע פעמים באצבעו לפני יהוה את פני פרכת הקדשׁ
Agrees with the Masoretic Text here, word for word.
וטבל הכהן [את] [אצבע׳ו] [בדם] [והזה] [מן] [הדם] [שבע] [פעמים] [לפני] יהוה את פני [פרכת] [הקדש]
2 words on the leather — 3 partly restored, 11 supplied entire by an editor.
וטבל הכהן את אצבע׳ו בדם והזה מן הדם שבע [פעמים] [לפני] [יהוה] [את] [פני] פרכת הקדש
10 words on the leather — 1 partly restored, 5 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 4:6
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.
טָבַל (tabal) is a primitive root meaning to dip or immerse. It covers actions such as dipping into something or plunging oneself. The word appears in various forms, including Qal and Niphal, indicating both active and passive usages.
H2881 טָבַל dip
2881 tabal taw-bal'
a primitive root; to dip, to immerse:--dip, plunge.
טָבַל (ta.val) — to dip.
1) to dip, dip into, plunge
1a) (Qal)
1a1) to dip in or into
1a2) to dip oneself
1b) (Niphal) to be dipped
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
Priests when offering a sin offering were required to dip a finger into the blood of the sacrificed bullock and "to sprinkle of the blood seven times before Yahweh" (compare Le 4:6, et al.). See also the law referring to the cleansing of infected houses (Le 14:51) and the cleansing of a leper (Le 14:16). In all such cases "to dip" is "to moisten," "to besprinkle," "to dip in," the Hebrew Tabhal, or the Greek bapto. See also ASHER. In Ps 68:23 "dipping" is not translated from the Hebrew, but merely employed for a better understanding of the passage: "Thou mayest crush them, dipping thy foot in blood" (the King James Version "that thy foot may be dipped in the blood").
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֶצְבַּע (etsba) means 'finger' and can also refer to a 'toe.' It derives from a root meaning to grasp. The entries consistently emphasize its use in both Hebrew and Aramaic contexts, with no significant disagreements noted among the lexicons.
אֶצְבַּע 31 n.f. finger
base
H676 אֶצְבַּע finger
676 'etsba` ets-bah'
from the same as 6648 (in the sense of grasping); something
to sieze with, i.e. a finger; by analogy, a toe:--finger,
toe.
see HEBREW for 06648
אֶצְבַּע (ets.ba) — finger.
finger, toe
Aramaic equivalent: ets.ba (אֶצְבַּע "digit" H0677)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
נָזָה (nazah) is a Hebrew verb primarily meaning to spurt or sprinkle, especially in contexts of expiation. It can also imply the action of springing or leaping, with the Hiphil form indicating causing something to spurt or sprinkle upon. Notably, there is a debate about its application in Isaiah 52:15, where some lexicons suggest a connection to the idea of springing.
[נָזָה] vb. spurt, spatter; Hiph. sprinkle
Qal spurt, spatter
Hiph. cause to spurt, sprinkle upon
base
[נָזָה] vb. (dub.) spring, leap;—hence, acc. to many, Hiph. Is 52:15
ref
H5137a נָזָה spurt, spatter; Hiph. sprinkle H5137b נָזָה (dub.) spring, leap
5137 nazah naw-zaw'
a primitive root; to spirt, i.e. besprinkle (especially in
expiation):--sprinkle.
נָזָה (na.zah) — to sprinkle.
1) to spurt, spatter, sprinkle
1a) (Qal) to spurt, spatter
1b) (Hiphil) to cause to spurt, sprinkle upon
נָזָה (na.zah) — to spring.
1) to spring, leap
1a) (Hiphil) to cause to leap, startle
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
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…
N-cp — Noun common · masculine plural constructHNcmpc
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…
פָּרֹ֫כֶת (poreketh) refers to a curtain or veil, specifically one that separates the Most Holy Place in the tabernacle. It is derived from a root meaning to shut off. The entries consistently emphasize its function as a screen or separatrix.
פָּרֹ֫כֶת 25 n.f. curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
base
H6532 פָּרֹ֫כֶת curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
6532 poreketh po-reh'-keth
feminine active participle of the same as 6531; a separatrix,
i.e. (the sacred) screen:--vail.
see HEBREW for 06531
פָּרֹ֫כֶת (po.re.khet) — curtain.
curtain, veil
N-fs — Noun common · feminine singular constructHNcfsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(ha-qodhesh, Ex 26:33, ha-hekhal, 1Ki 6:17, etc.; he prote skene, Heb 9:6 f):
1. The Terms:
The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Ex 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Heb 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Le 6:16, it is applied to "the court of the tent of meeting." But the…
Holy place
One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy…
→ See TABERNACLE
→ See TEMPLE