Leviticus 9:14 — Word Study
WLCוַיִּרְחַ֥ץ אֶת־ הַקֶּ֖רֶב וְאֶת־ הַכְּרָעָ֑יִם וַיַּקְטֵ֥ר עַל־ הָעֹלָ֖ה הַמִּזְבֵּֽחָה׃
BSAHe washedrâchats▸ [with water, purified] the entrailsqereb [inner parts, midst] and the legskârâʻ [from knee to ankle] and burned [them]qâṭar▸ [offered, made perfume for] atopʻal [upon, above] the burnt offeringʻôlâh [step of sacrifice, ascent to God] on the altarmizbêach [place of sacrifice, worship]
| Greek | English | Parsing |
|---|---|---|
| וַיִּרְחַ֥ץ | and he washed | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַקֶּ֖רֶב | the entrails | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַכְּרָעָ֑יִם | the legs | Particle, noun common feminine dual absolute |
| וַיַּקְטֵ֥ר | and he made [them] smoke | Verb, Hiphil, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| הָעֹלָ֖ה | the burnt offering | Particle, noun common feminine singular absolute |
| הַמִּזְבֵּֽחָה׃ | the altar towards | Particle, noun common masculine singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He washed the entrails and the legs and burned them atop the burnt offering on the altar. |
| KJV | And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar. |
| ASV | And he washed the inwards and the legs, and burnt them upon the burnt-offering on the altar. |
| YLT | and he washeth the inwards and the legs, and maketh perfume for the burnt-offering on the altar. |
| WEB | He washed the innards and the legs, and burned them on the burnt offering on the altar. |
| BBE | And the inside parts and the legs, when they had been washed with water, were burned on the burned offering on the altar. |
The translations agree on the essential meaning of the verse, with no significant differences noted.
The structure consists of a main action followed by details on what was washed and burned, indicating the sequence of the sacrificial ritual.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbרָחַץ
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 9:14
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 Sacrificegenerated
Leviticus 9:14 describes the actions of Aaron during the sacrificial rituals, emphasizing the importance of purification before offering sacrifices to God. This verse highlights the meticulous nature of these rituals, which were essential for maintaining holiness in the worship practices of Israel. The context includes Aaron's role as the high priest, performing these rituals to atone for the people, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 8:21 | He washed the entrails and legs with water and burned the entire ram on the altar as a burnt offering, a pleasing aroma, an offering made by fire to the LORD, just as the LORD had commanded Moses. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — וַיִּרְחַ֥ץ, vai.yir.Chatzgenerated
The verb רָחַץ (rachatz) means to wash or bathe, indicating a purification process. It is used here in the Qal form, which is the simple active voice, showing that Aaron actively performed the washing. This word reflects the necessity of cleanliness in the sacrificial system, as priests had to be ceremonially clean to approach God.
The act of washing the entrails and legs signifies preparation for the offering, ensuring that the parts presented to God were clean. This practice is rooted in the broader theme of holiness and purity in worship, as seen throughout the Torah.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb וַיִּרְחַ֥ץ is rendered as wash, which is consistent across the KJV, ASV, and YLT.
Sentence Structuregenerated
The main verb וַיִּרְחַ֥ץ governs the entire verse, indicating the action taken by Aaron. The structure includes several noun phrases detailing what was washed and what was burned, reflecting the sequence of actions in the ritual.
The Hebrew word order places the verb at the beginning, emphasizing Aaron's actions as the focal point of the verse, followed by the details of the offerings.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּרְחַ֥ץ as ἔπλυνεν, which also means 'he washed.' This choice aligns closely with the Hebrew meaning, indicating a direct action of washing.
This translation choice preserves the ritual significance of the washing in the context of the offerings, reflecting the importance of purity in the sacrificial system.
In plain words — the whole versegenerated
Leviticus 9:14 describes how Aaron, the high priest, washed the entrails and legs of the offering before burning them on the altar. This washing was part of the ritual to ensure that the sacrifices presented to God were pure and acceptable.
Frequently Asked Questionsgenerated
Washing the entrails and legs signifies purification, ensuring that the parts of the offering are clean before being presented to God.
Washing is crucial for maintaining holiness and purity, as only clean offerings are acceptable in worship according to the laws given to Israel.
Aaron acts as the high priest, performing the necessary rituals to atone for the people and maintain the sanctity of worship.
This verse reflects the broader sacrificial system in the Torah, where purification and proper procedures are essential for worship and atonement.
Reflection Questionsgenerated
- What does the act of washing symbolize in the context of worship?
- How can we apply the principle of purity in our own lives?
- In what ways do we prepare ourselves for worship today?
- What can we learn from Aaron's role as a mediator between God and the people?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Leviticus 9:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he did wash the inwards and the legs,.... As Moses also had done, Leviticus 8:21 and burnt [them] upon the burnt offering on the altar; upon the pieces, and the head, before mentioned, said to be
Read John Gill on Leviticus 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And burnt them upon the burnt offering.—That is, no special fire is to be kindled for it, but this burnt offering is to be put upon the top of the burning sin offering. (See Leviticus 4:35.)
Read Charles John Ellicott on Leviticus 9 →CambridgeThe Cambridge Bible for Schools and Colleges12–14. The Burnt-Offering is offered as in Leviticus 8:18-21.
Read Cambridge on Leviticus 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. The inwards and the legs — See Leviticus 1:9, note.
Read Daniel Denison Whedon on Leviticus 9 →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
He washed the entrails and the legs and burned them atop the burnt offering on the altar.
He washed the innards and the legs, and burned them on the burnt offering on the altar.
He washed the entrails and the legs and burned them atop the burnt offering on the altar.
and he washed the entrails and the legs and offered them up in smoke on top of the burnt offering on the altar.
Tyndale line
And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.
And he washed the inwards and the legs, and burnt them upon the burnt-offering on the altar.
And he washed the inwards and the legs, and burnt them upon the burnt offering on the altar.
And he washed the inwards and the legs, and burnt them upon the burnt-offering on the altar.
Likewise he did wash the inwardes and the legs, and burnt them vpon the burnt offring on the Altar.
Strictly literal
And he washed the inwards and the legs, and burned [them] upon the burnt-offering, on the altar.
and he washeth the inwards and the legs, and maketh perfume for the burnt-offering on the altar.
and he washes the innards and the legs, and makes incense for the burnt-offering on the altar.
And he washed the inwards and the legs; and he burnt them upon the burnt-offering on the altar.
He washed the inner parts and the legs and burned them on top of the burnt offering on the altar.
From the Latin
Having first washed the entrails and the feet with water.
Simplified
He washed the insides and the legs and burned them with the rest of the burnt offering on the altar.
And the inside parts and the legs, when they had been washed with water, were burned on the burned offering on the altar.
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 the Hebrew text. The Dead Sea Scrolls contain some supplied text but align with the Masoretic Text's overall meaning.
וַיִּרְחַ֥ץ אֶת־ הַקֶּ֖רֶב וְאֶת־ הַכְּרָעָ֑יִם וַיַּקְטֵ֥ר עַל־ הָעֹלָ֖ה הַמִּזְבֵּֽחָה׃
8 of the 9 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.
וירחץ את הקרב ואת הכרעים ויקטר על העלה המזבחה
Agrees with the Masoretic Text here, word for word.
[וירחץ] [את] [הקרב] [ואת] [הכרעים] [ויקטר] [על] [העלה] [המזבח׳ה]
nothing on the leather here — 9 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 9:14
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.
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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)
HC/To — Conjunction · particleHC/To
כֶּ֫רַע (kara') means 'leg,' specifically referring to the part from the knee to the ankle in both humans and locusts, though it appears only in the dual form. The entries consistently emphasize its meaning as a leg without notable disagreement.
[כֶּ֫רַע] n.[f.] leg
base
H3767 [כֶּ֫רַע] leg
3767 kara` kaw-raw'
from 3766; the leg (from the knee to the ankle) of men or
locusts (only in the dual):--leg.
see HEBREW for 03766
כֶּ֫רַע (ka.ra) — leg.
leg
Art | N-cd — Particle · noun common feminine dual absoluteHTd/Ncfda
→ Of the crucified, broken Joh 19:31,32
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd