Leviticus 7:9 — Word Study
WLCוְכָל־ מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּתַּנּ֔וּר וְכָל־ נַעֲשָׂ֥ה בַמַּרְחֶ֖שֶׁת וְעַֽל־ מַחֲבַ֑ת לַכֹּהֵ֛ן הַמַּקְרִ֥יב אֹתָ֖הּ ל֥וֹ תִֽהְיֶֽה׃
BSALikewise , everykôl grain offeringminchâh [meal, gift, sacrifice] thatʼăsher is bakedʼâphâh▸ [cooked, prepared] in an oventannûwr [furnace, place of heat] or cookedʻâsâh■ [made, prepared] in a panmarchesheth [saucepan, stew pan] or onʻal a griddlemachăbath [flat pan, baking pan] belongshâyâh▸ the priestkôhên [spiritual leader, one who serves God] who presentsqârab [offers, brings near] itʼêth
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| מִנְחָ֗ה | grain offering | Noun common, feminine singular absolute |
| אֲשֶׁ֤ר | which | Particle |
| תֵּֽאָפֶה֙ | it will be baked | Verb, Niphal, imperfect third person feminine singular |
| בַּתַּנּ֔וּר | in oven | Preposition, noun common masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular absolute |
| נַעֲשָׂ֥ה | [that] it has been made | Verb, Niphal, participle (active) feminine singular |
| בַמַּרְחֶ֖שֶׁת | in baking pan | Preposition, noun common feminine singular absolute |
| וְעַֽל־ | and on | Conjunction, preposition |
| מַחֲבַ֑ת | a baking tray | Noun common, feminine singular absolute |
| לַכֹּהֵ֛ן | to the priest | Preposition, noun common masculine singular absolute |
| הַמַּקְרִ֥יב | who presents | Particle, verb hiphil participle (active) masculine singular |
| אֹתָ֖הּ | the object marker it | Particle, suffix |
| ל֥וֹ | to him | Preposition, suffix |
| תִֽהְיֶֽה׃ | it will belong | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Likewise, every grain offering that is baked in an oven or cooked in a pan or on a griddle belongs to the priest who presents it, |
| KJV | And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it. |
| ASV | And every meal-offering that is baken in the oven, and all that is dressed in the frying-pan, and on the baking-pan, shall be the priest’s that offereth it. |
| YLT | and every present which is baked in an oven, and every one done in a frying-pan, and on a girdel, [is] the priest's who is bringing it near; it is his; |
| WEB | Every meal offering that is baked in the oven, and all that is prepared in the pan and on the griddle, shall be the priest’s who offers it. |
| BBE | And every meal offering which is cooked in the oven and everything made in a cooking pot or on a flat plate, is for the priest by whom it is offered. |
Where they part company is in the rendering of the cooking methods — see How Translations Differ.
The structure features a main clause followed by several prepositional phrases detailing the methods of cooking, culminating in a statement about ownership.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָפָה
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 7:9
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 Offeringsgenerated
Leviticus 7:9 provides regulations for grain offerings, indicating that any grain offering baked in an oven or cooked in a pan or on a griddle is designated for the priest who presents it. This reflects the broader sacrificial system established in Leviticus, where offerings serve as acts of worship and devotion, connecting the people with God through the priests.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 2:4–7 | Now if you bring an offering of grain baked in an oven, it must consist of fine flour, either unleavened cakes mixed with oil or unleavened wafers coated with oil. |
| 2 | Numbers 18:9 | A portion of the most holy offerings reserved from the fire will be yours. From all the offerings they render to Me as most holy offerings, whether grain offerings or sin offerings or guilt offerings, that part belongs to you and your sons. |
| 3 | Ezekiel 44:29 | They shall eat the grain offerings, the sin offerings, and the guilt offerings. Everything in Israel devoted to the LORD will belong to them. |
| 4 | Leviticus 2:5 | If your offering is a grain offering prepared on a griddle, it must be unleavened bread made of fine flour mixed with oil. |
| 5 | Leviticus 2:3–10 | The remainder of the grain offering shall belong to Aaron and his sons; it is a most holy part of the offerings made by fire to the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מִנְחָה, min.Chahgenerated
The term מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The root indicates a sense of apportioning or bestowing, highlighting the act of giving something valuable to God.
In this verse, it specifies that every grain offering belongs to the priest, underscoring the priest's role in mediating between the people and God. The use of this term emphasizes the communal aspect of worship and the importance of the priestly function in the sacrificial system.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the verse is תֵּֽאָפֶה, it will be baked, with several phrases hanging off it: a noun phrase for the subject, a prepositional phrase describing the cooking methods, and another prepositional phrase indicating to whom the offerings belong. The structure emphasizes the actions related to the offerings and their recipients.
The sentence flows logically from the description of the offerings to the designation of ownership, highlighting the relationship between the offerings and the priest's role.
Septuagint Backgroundgenerated
מִנְחָה is translated as θυσία in the Septuagint, which means 'sacrifice'. This choice reflects a broader understanding of the offering as not just a gift but as a sacrificial act, aligning with the Greek understanding of offerings in a religious context.
The translation maintains the focus on the ritual aspect of the grain offering, indicating its importance in the worship practices of the community.
In plain words — the whole versegenerated
Leviticus 7:9 explains that any grain offering, whether baked in an oven or cooked in a pan or on a griddle, belongs to the priest who presents it. This shows how the offerings were part of the worship system, with the priests receiving what was given to God.
Frequently Asked Questionsgenerated
A grain offering is a type of offering made to God, typically involving flour or grain, which symbolizes devotion and gratitude.
The offerings belong to the priest as they serve as mediators between the people and God, responsible for presenting the offerings in worship.
To present an offering means to bring it before God, often as an act of worship or devotion, symbolizing a person's relationship with God.
These offerings are acts of worship that express gratitude, devotion, and a desire for communion with God, central to the Israelite religious practice.
Reflection Questionsgenerated
- What does it mean for me to offer something to God in my life?
- How can I understand the role of the priest in my own spiritual journey?
- In what ways do I express gratitude to God for His provisions?
- How can I incorporate acts of worship into my daily routine?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 7:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the meat offering that is baked in the oven,.... Or "every meat offering" (b), whether dressed in one way or another, and which was done in one or other of these three ways, of which this was
Read John Gill on Leviticus 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll the meat-offering, except the part reserved by God, ,9. Shall be the priest’ s that offereth it, because these were ready drest and hot, and not to be presently eaten; and because the priest who offered it was in reason to expect and have something more than his brethren who laboured not about it; and that he had only in this offering, for the other were equally distributed.
Read Matthew Poole on Leviticus 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’ s that offereth it.Ver. 9. And all the meat offering.] Which seems to be so called, partly because it went as meat unto the priest - the labourer is surely worthy of his meat, - but principally as leading to Christ, whose "flesh is meat indeed."
Read John Trapp on Leviticus 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) And all the meat offering.—Better, every meat offering. That is, dressed in whichever of the three ways here mentioned. (See Leviticus 2:4-7.) Shall be the priest’s.—With the exception of the memorial part, which was burnt upon the altar (see Leviticus 2:4-10), the whole was to go to the particular priest who offered it.
Read Charles John Ellicott on Leviticus 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Baken in the oven] See Clarke on Leviticus 2:5, &c.
Read AdamClarke on Leviticus 7 →
CambridgeThe Cambridge Bible for Schools and Colleges9. The three methods of preparing the Meal-Offering specified in this verse are also enumerated in Leviticus 2:4-7 (see notes there). Many commentators distinguish between these cooked forms of the Meal-offering (here assigned to the priest who offereth it) and the other Meal-Offerings ‘mingled with oil’ described in Leviticus 2:1-3; Leviticus 2:14-16, and ‘dry’ Meal-Offerings, such as the Sin-Offering of the poor man (Leviticus 5:11) and the jealousy-offering (Numbers 5:15). These belong to ‘all the sons of Aaron one as well as another’ (Leviticus 7:10). No reason is here given for this different assignment of the Meal-Offerings. All the Meal-Offerings of ch. 2 are mingled with oil, and…
Read Cambridge on Leviticus 7 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. The meat offering — The bread offering, variously prepared, is described in chap. 2, notes.
Read Daniel Denison Whedon on Leviticus 7 →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
Likewise, every grain offering that is baked in an oven or cooked in a pan or on a griddle belongs to the priest who presents it,
Every meal offering that is baked in the oven, and all that is prepared in the pan and on the griddle, shall be the priest’s who offers it.
Likewise, every grain offering that is baked in an oven or cooked in a pan or on a griddle belongs to the priest who presents it,
Every grain offering which is baked in the oven or made in the pan or on the griddle belongs to the priest who presented it.
Tyndale line
And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it.
And every meal-offering that is baken in the oven, and all that is dressed in the frying-pan, and on the baking-pan, shall be the priest’s that offereth it.
And every meal offering that is baken in the oven, and all that is dressed in the frying pan, and on the baking pan, shall be the priest’s that offereth it.
And all the meat-offering that is baked in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the priest's that offereth it.
And all the meate offring that is baken in the ouen, and that is dressed in the pan, and in the frying pan, shall be the Priestes that offereth it.
Strictly literal
And every oblation that is baken in the oven, and all that is prepared in the cauldron and in the pan, shall be the priest's who offereth it; to him it shall belong.
and every present which is baked in an oven, and every one done in a frying-pan, and on a girdel, [is] the priest's who is bringing it near; it is his;
and every present which is baked in an oven, and all done in a frying-pan, and on a griddle, [is] the priest’s who is bringing it near; it is his;
And every meat-offering that is baked in the oven, and all that is dressed in the deep pan, and in the flat pan, shall belong to the priest that offereth it alone.
Every grain offering that is baked in an oven, and every such offering that is cooked in a frying pan or in a baking pan will belong to the priest who offers it.
From the Latin
And every sacrifice of flour that is baked in the oven, and whatsoever is dressed on the gridiron, or in the fryingpan, shall be the priest’s that offereth it:
Simplified
In the same way all grain offerings that are baked in an oven or cooked in a pan or on a griddle is for the priest who presents it,
And every meal offering which is cooked in the oven and everything made in a cooking pot or on a flat plate, is for the priest by whom it is offered.
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 with it. The Septuagint also matches the Hebrew text closely, indicating a strong consistency across these ancient witnesses.
וְכָל־ מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּתַּנּ֔וּר וְכָל־ נַעֲשָׂ֥ה בַמַּרְחֶ֖שֶׁת וְעַֽל־ מַחֲבַ֑ת לַכֹּהֵ֛ן הַמַּקְרִ֥יב אֹתָ֖הּ ל֥וֹ תִֽהְיֶֽה׃
15 of the 15 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.
וכל מנחה אשׁר תאפה בתנור וכל נעשׂה במרחשׁת ועל המחבת לכהן המקריב אתה לו תהיה
Agrees with the Masoretic Text here, word for word.
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 7:9
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
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
Rel — ParticleHTr
אָפָה (aphah) is a Hebrew verb meaning 'to bake.' It is a primitive root that specifically refers to cooking, particularly baking. The entries indicate its use in various forms, such as a noun for 'baker' and a passive form meaning 'to be baked.' There are no noted disagreements among the lexicons.
H644 אָפָה bake
644 'aphah aw-faw'
a primitive root; to cook, especially to bake:--bake(-r,
(-meats)).
אָפָה (a.phah) — to bake.
1) to bake
1a) (Qal)
1a1) to bake
1a2) (subst) baker
1b) (Niphal) to be baked, baked
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
תַּנּוּר (tannuwr) refers to a portable stove or fire-pot, encompassing meanings like furnace and oven. It can also symbolize God's wrath or a metaphorical hunger for evil. The word is derived from a root meaning related to fire, and it appears in contexts associated with cooking and divine judgment.
תַּנּוּר n.m. portable stove or fire-pot
base
H8574 תַּנּוּר portable stove or fire-pot
8574 tannuwr tan-noor'
from 5216; a fire-pot:--furnace, oven.
see HEBREW for 05216
תַּנּוּר (tan.nur) — (Tower of) the Ovens.
Combined with mig.dal (מִגְדָּל "Tower" H4026I)
This name means furnace, oven
תַּנּוּר (tan.nur) — oven.
1) furnace, oven, fire-pot, (portable) stove
1a) for cooking
1b) of God's wrath, His furnace (fig)
1c) of hunger, desire for evil
1d) fire-pot
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
uv'-'-n.
See BREAD; FURNACE.
Oven
Heb. tannur, (Hos. 7:4). In towns there appear to have been public ovens. There was a street in Jerusalem (Jer. 37:21) called “bakers’ street” (the only case in which the name of a street in Jerusalem is preserved). The words “tower of the furnaces” (Neh. 3:11; 12:38) is more properly “tower of the ovens” (Heb. tannurim). These resemble the ovens in use among ourselves.
There were other private ovens of different kinds. Some were like large jars made of earthenware or copper, which were heated inside with wood (1 Kings 17:12; Isa. 44:15; Jer. 7:18)…
The eastern oven is of two kinds --fixed and portable. The former is found only in towns, where regular bakers are employed. (Hosea 7:4) The latter ia adapted to the nomad state, it consists of a large jar made of clay, about three feet high and widening toward the bottom, with a hole for the extraction of the ashes. Each household possessed such an article, (Exodus 8:3) and it was only in times of extreme dearth that the same oven sufficed for several families. (Leviticus 26:26) It was heated with dry twigs and grass, (Matthew 6:30) and the loaves were placed both inside and outside of it.
See BREAD.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Niphal-Perf-3ms — Verb · Niphal · participle (active) feminine singularHVNrfsa
מַרְחֶ֫שֶׁת (marchesheth) refers to a type of cooking vessel, specifically a stew-pan or frying pan. It is derived from the root word meaning to boil or stew, indicating its use in cooking. The entries consistently describe it as a pan used for preparing food.
מַרְחֶ֫שֶׁת n.f. stew-pan, sauce-pan
base
H4802 מַרְחֶ֫שֶׁת
4802 marchesheth mar-kheh'-sheth
from 7370; a stew-pan:--fryingpan.
see HEBREW for 07370
מַרְחֶ֫שֶׁת (mar.che.shet) — pan.
saucepan, stew pan
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
Name of a utensil used in the preparation or the serving of food, and representing several words in the original. Passing over the use of the word in connections like 1Ch 9:31, "things baked in pans," where the Hebrew word chabhittim refers, not to the pan itself, but to the cakes baked in the flat pan or griddle which was called machabhath (see below), and the "firepans" (machtah) (Ex 27:3; 1Ki 7:50, etc.) which seem to have been used to carry burning coals, we note the following words:
(1) machabhath, "pan" the King James Version, "baking-pan" the Revised Version (British and American), a dish of uncertain shape and size which was used in the preparation of the minchah or vegetable offering. See
Pan
A vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.).
The “ash-pans” mentioned in Ex. 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The “iron pan” mentioned in Ezek. 4:3 (marg., “flat plate ” or “slice”) was probably a mere plate of iron used for baking. The “fire-pans” of Ex. 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered “snuff-dishes” (25:38; 37:23) and “censers”…
Of the six words so rendered in the Authorized Version, two seem to imply a shallow pan or plate, such as is used by the Bedouine and Syrians for baking or dressing rapidly their cakes of meal, such as were used in legal oblations; the others, a deeper vessel or caldron for boiling meat, placed during the process on three stones.
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
Conj | Prep — Conjunction · prepositionHC/R
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
מַחֲבַת (machabath) refers to a flat plate or pan used for baking, specifically a griddle. It is derived from a root meaning to bake, and all entries consistently describe it as a baking utensil.
מַחֲבַת n.f. flat plate, pan, or griddle for baking
base
H4227 מַחֲבַת
4227 machabath makh-ab-ath'
from the same as 2281; a pan for baking in:--pan.
see HEBREW for 02281
מַחֲבַת (ma.cha.vat) — griddle.
1) flat plate, pan, griddle
1a) for baking
N-fs — Noun common · feminine singular absoluteHNcfsa
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
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
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
[GIFT]
- Antiquity of
Ge 32:13; 43:15
- WERE GIVEN
. To judges to secure a favourable hearing
. To kings to engage their aid
. By kings to each other in token of inferiority
. To appease the angry feelings of others
. To confirm covenants
. To reward service
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
