Malachi 1:7 — Word Study
WLCמַגִּישִׁ֤ים עַֽל־ מִזְבְּחִי֙ לֶ֣חֶם מְגֹאָ֔ל וַאֲמַרְתֶּ֖ם בַּמֶּ֣ה גֵֽאַלְנ֑וּךָ בֶּאֱמָרְכֶ֕ם שֻׁלְחַ֥ן יְהוָ֖ה נִבְזֶ֥ה הֽוּא׃
BSABy presentingnâgash [offering, bringing near] defiledgâʼal [polluted, unclean] foodlechem [bread, sacrifices] onʻal My altarmizbêach [place of sacrifice, table of the Lord] But you askʼâmar Howmâh have we defiled Yougâʼal■ [made unclean, polluted] By saying thatʼâmar the tableshulchân [a place of communion] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is contemptiblebâzâh [despicable, worthy of disdain]
| Greek | English | Parsing |
|---|---|---|
| מַגִּישִׁ֤ים | [you are] bringing near | Verb, Hiphil, participle (active) masculine plural |
| עַֽל־ | on | Preposition |
| מִזְבְּחִי֙ | altar my | Noun common masculine singular construct, suffix |
| לֶ֣חֶם | food | Noun common, masculine singular absolute |
| מְגֹאָ֔ל | defiled | Verb, Pual, participle (passive) masculine singular |
| וַאֲמַרְתֶּ֖ם | and you say | Verb, Qal, sequential perfect second person masculine plural |
| בַּמֶּ֣ה | how? | Preposition, pronoun |
| גֵֽאַלְנ֑וּךָ | have we defiled you | Verb piel perfect first person common plural, suffix |
| בֶּאֱמָרְכֶ֕ם | by saying you | Preposition, verb qal infinitive construct common, suffix |
| שֻׁלְחַ֥ן | [the] table of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| נִבְזֶ֥ה | [is] despicable | Verb, Niphal, participle (active) masculine singular |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By presenting defiled food on My altar. But you ask, ‘How have we defiled You ?’ By saying that the table of the LORD is contemptible. |
| KJV | Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. |
| ASV | Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible. |
| YLT | Ye are bringing nigh on Mine altar polluted bread, And ye have said: 'In what have we polluted Thee?' In your saying: 'The table of Jehovah — it [is] despicable,' |
| WEB | You offer polluted bread on my altar. You say, ‘How have we polluted you?’ In that you say, ‘Yahweh’s table is contemptible.’ |
| BBE | You put unclean bread on my altar. And you say, How have we made it unclean? By your saying, The table of the Lord is of no value. |
All translations agree on the essential meaning of the verse.
The sentence consists of a main clause followed by two subordinate clauses that provide clarification and context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbנָגַשׁ
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 — Malachi 1:7
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 — God's Rebuke to the Priestsgenerated
Malachi 1:7 reveals God's disappointment with the priests who offer defiled food on His altar. This verse is part of a larger discourse where God challenges the priests about their lack of reverence and the quality of their offerings. The context emphasizes the importance of purity in worship and the need for the priests to recognize their failures in honoring God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 2:11 | No grain offering that you present to the LORD may be made with leaven, for you are not to burn any leaven or honey as an offering made by fire to the LORD. |
| 2 | Deuteronomy 15:21 | But if an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God. |
| 3 | Malachi 1:12 | “But you profane it when you say, ‘The table of the Lord is defiled, and as for its fruit, its food is contemptible.’ |
| 4 | 1 Samuel 2:15–17 | Even before the fat was burned, the servant of the priest would come and say to the man who was sacrificing, “Give the priest some meat to roast, because he will not accept boiled meat from you, but only raw.” |
| 5 | Ezekiel 41:22 | There was an altar of wood three cubits high and two cubits square. Its corners, base, and sides were of wood. And the man told me, “This is the table that is before the LORD.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מְגֹאָ֔ל, me.go.'Algenerated
The word מְגֹאָ֔ל (mego'al) is a passive participle of the verb גָּאַל (ga'al), which means to defile or pollute. This term indicates that the food offered is not just unclean but has been made so by the actions of the priests themselves.
In this verse, it highlights the seriousness of their actions in relation to God's holiness. The priests are not only failing to meet the standards required for offerings but are also questioning how they have defiled God, showing a lack of awareness of their actions' implications.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses defiled for מְגֹאָ֔ל.
Sentence Structuregenerated
The finite verb מַגִּישִׁ֤ים (ma.gi.Shim), meaning 'you are bringing near', governs the structure of the verse. It is followed by a prepositional phrase indicating where the action takes place, and a noun phrase describing what is being offered.
The sentence structure emphasizes the act of bringing defiled food to the altar, highlighting the contrast between the act of offering and the purity expected in worship.
Septuagint Backgroundgenerated
The Septuagint translates מְגֹאָ֔ל as ἠλισγημένους, which carries a similar meaning of being polluted or defiled. This choice indicates a consistent understanding of the term's negative connotation regarding the offerings.
The use of this Greek word reflects the translators' intention to convey the seriousness of the priests' actions in a way that resonates with their Greek-speaking audience.
In plain words — the whole versegenerated
Malachi 1:7 shows God rebuking the priests for offering defiled food on His altar. They question how they have defiled Him, indicating a disconnect between their actions and their understanding of God's holiness. This verse emphasizes the importance of purity in worship.
Frequently Asked Questionsgenerated
Offering defiled food refers to presenting sacrifices that do not meet God's standards of purity, which is a serious offense in the context of worship.
The priests' question shows their lack of awareness regarding the seriousness of their actions and their failure to honor God properly.
The altar is a sacred place where offerings are made to God, and defiling it with impure sacrifices is a grave matter.
This verse is part of a broader message in Malachi that addresses the priests' failures and calls for a return to proper worship and reverence for God.
Reflection Questionsgenerated
- In what ways can I ensure that my offerings to God are pure and honorable?
- How can I cultivate a deeper understanding of God's holiness in my life?
- What steps can I take to avoid becoming complacent in my worship practices?
- How does this verse challenge my view of the importance of reverence in my relationship with God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the priests' failure to honor God through their offerings.
To you, O priests, who despise my name, and you say: 'How have we despised your name?' You offer on my altar defiled bread, and you say: 'How have we defiled you?' By saying that the table of the Lord is despised.Early Church Fathers on Malachi 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe offer polluted bread upon mine altar,.... Which some understand of the shewbread, mention being afterwards made of a "table", as Jerom; who observes that it was made of wheat, which the priests
Read John Gill on Malachi 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
Read Robert Jamieson on Malachi 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe offer polluted bread; you through covetousness take any the people bring, whether such as the law requires or no. If it answer not the perfection of the law, yet you first make it serve me, through your contempt of me, and then to serve your turn to feed you and yours. Polluted; either by ill-managing it, and misordering what is good and allowable, or accepting what is disallowed and forbidden, because of its blemishes. Bread; either the shew-bread, of which ; or meat-offerings, Leviticus 2 Num 28:5; or, in a more large sense, all that was to be offered unto God, sacrifices and oblations. Upon mine altar: by this it appears bread is to be expounded here of sacrifices, and not to be…
Read Matthew Poole on Malachi 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 1:7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD [is] contemptible.Ver. 7. Ye offer polluted bread upon mine altar] Bread, that is, sacrifices and oblations (so Rabbi David expounds it out of Lev 21:6; Leviticus 3:3 Numbers 28:2); for the Hebrews call all kind of meat by the name of bread, though it be flesh of ox, lamb, or goat, offered in sacrifice to God, whom they made account that they feasted in their sacrifices. Hence that of the Psalmist in the person of God, "Will I eat the flesh of bulls, or drink the blood of goats?" Psalms 50:13. Now the bread was reckoned polluted when it was neither lawful nor…
Read John Trapp on Malachi 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Ye offer.—Literally, offering.Bread.—This is not the shewbread, which was not offered upon the altar. The word rendered “bread” means in Arabic “flesh;” in Hebrew, “food generally.” This word is applied (Leviticus 3:11; Leviticus 3:16) to the fat portions of the peace offerings, which were burned, and is there translated “food.” (See references there.) In Leviticus 21:6; Leviticus 21:8; Leviticus 21:17; Leviticus 21:21-22; Leviticus 22:25, it is used of the sacrifices generally, but is there inconsistently translated “bread.” Polluted.—The Hebrew word does not occur in this sense in the Pentateuch, but we have it in Daniel 1:8 in the reflexive conjugation: “to allow himself to be…
Read Charles John Ellicott on Malachi 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Ye offer polluted bread] The priests, probably to ingratiate themselves with the people, took the refuse beasts, c., and offered them to God and thus the sacrificial ordinances were rendered contemptible.
Read AdamClarke on Malachi 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. Ye offer polluted bread] i.e. sacrifices. The word is often used in this sense and rendered food; e.g. Leviticus 3:11; Leviticus 3:16. Elsewhere the sacrifices are called, the bread or food of God. Leviticus 21:6; Leviticus 21:8; Ezekiel 44:7. Their duty, as expounders of the Law (ch. Malachi 2:7), was to refuse to offer such sacrifices when they were brought to them, and to teach the people that they were expressly forbidden. Leviticus 22:17-25; Deuteronomy 15:21. “Sacerdotes debuerant illa omnia rejicere, et potius claudere Templum Dei, quam ita promiscue admittere quæ Deus sibi offerri prohibuerat.” Calvin. polluted thee] Comp. “ye have profaned me,” Ezekiel 13:19, R.V. “It is a bold…
Read Cambridge on Malachi 1 →Albert Barnes1798–1870Barnes' Notes on the BibleOffering polluted bread upon Mine altar - This, continuing on the words, “despisers of My Name,” , is the answer to their question, “Wherein have we despised Thy Name?” “Bread” might stand, in
Read Albert Barnes on Malachi 1 →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
By presenting defiled food on My altar. But you ask, ‘How have we defiled You ?’ By saying that the table of the LORD is contemptible.
You offer polluted bread on my altar. You say, ‘How have we polluted you?’ In that you say, ‘Yahweh’s table is contemptible.’
By presenting defiled food on My altar. But you ask, ‘How have we defiled You?’ By saying that the table of the LORD is contemptible.
You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table of the Lord as if it is of no importance!
Tyndale line
Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible.
Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible.
Ye offer polluted bread upon my altar? and ye say, In what have we polluted thee? In that ye say, The table of the LORD is contemptible.
Ye offer vncleane bread vpon mine altar, and you say, Wherein haue we polluted thee? In that ye say the table of the Lord is not to be regarded.
Strictly literal
Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible.
Ye are bringing nigh on Mine altar polluted bread, And ye have said: 'In what have we polluted Thee?' In your saying: 'The table of Jehovah — it [is] despicable,'
You are bringing defiled bread near on My altar, || And you have said, In what have we defiled You? In your saying, The table of YHWH—it [is] despicable,
Ye offer upon my altar polluted bread; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible.
By offering polluted bread upon my altar. But you say, 'How have we polluted you?' By saying that Yahweh's table is contemptible.
From the Latin
To you, O priests, that despise my name, and have said: Wherein have we despised thy name? You offer polluted bread upon my altar, and you say: Wherein have we polluted thee? In that you say: The table of the Lord is contemptible.
Simplified
By making defiled offerings on my altar. Then you ask, “How have we defiled you?” By saying the Lord's table doesn't deserve respect.
You put unclean bread on my altar. And you say, How have we made it unclean? By your saying, The table of the Lord is of no value.
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
Both the Masoretic Text and the Septuagint agree in their wording for this verse, with all 13 words matched. This consistency highlights the shared understanding of the defilement of offerings in both texts.
מַגִּישִׁ֤ים עַֽל־ מִזְבְּחִי֙ לֶ֣חֶם מְגֹאָ֔ל וַאֲמַרְתֶּ֖ם בַּמֶּ֣ה גֵֽאַלְנ֑וּךָ בֶּאֱמָרְכֶ֕ם שֻׁלְחַ֥ן יְהוָ֖ה נִבְזֶ֥ה הֽוּא׃
13 of the 13 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.
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 Malachi 1:7
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.
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
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
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
גָּאַל (ga'al) is a Hebrew verb primarily meaning to defile or pollute. It encompasses various forms, including being defiled, desecrating, and staining. The entries suggest a connection to the idea of freeing or repudiating, as seen in its relation to another root. Specific uses include removal from the priesthood and personal defilement.
[גָּאַל] vb. defile, late
Niph. be defiled
Pi. pollute, desecrate
Pu. and they were desecrated out of the priesthood
Hiph. I have polluted, i.e. stained, all my raiment.
Hithp. defile himself
base
H1351 גָּאַל defile, late . be defiled
. pollute, desecrate
. and they were desecrated out of the priesthood
. I have polluted, i.e. stained, all my raiment.
. defile himself
1351 ga'al gaw-al'
a primitive root, (rather identified with 1350, through the
idea of freeing, i.e. repudiating); to soil or (figuratively)
desecrate:--defile, pollute, stain.
see HEBREW for 01350
גָּאַל (ga.al) — to defile.
1) to defile, pollute, desecrate
1a) (Niphal) to be defiled, be polluted
1b) (Piel) to pollute, desecrate
1c)(Pual) to be desecrated (of removal from priesthood)
1d) (Hiphil) to pollute, stain
1e) (Hithpael) to defile oneself
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
גָּאַל (ga'al) is a Hebrew verb primarily meaning to defile or pollute. It encompasses various forms, including being defiled, desecrating, and staining. The entries suggest a connection to the idea of freeing or repudiating, as seen in its relation to another root. Specific uses include removal from the priesthood and personal defilement.
[גָּאַל] vb. defile, late
Niph. be defiled
Pi. pollute, desecrate
Pu. and they were desecrated out of the priesthood
Hiph. I have polluted, i.e. stained, all my raiment.
Hithp. defile himself
base
H1351 גָּאַל defile, late . be defiled
. pollute, desecrate
. and they were desecrated out of the priesthood
. I have polluted, i.e. stained, all my raiment.
. defile himself
1351 ga'al gaw-al'
a primitive root, (rather identified with 1350, through the
idea of freeing, i.e. repudiating); to soil or (figuratively)
desecrate:--defile, pollute, stain.
see HEBREW for 01350
גָּאַל (ga.al) — to defile.
1) to defile, pollute, desecrate
1a) (Niphal) to be defiled, be polluted
1b) (Piel) to pollute, desecrate
1c)(Pual) to be desecrated (of removal from priesthood)
1d) (Hiphil) to pollute, stain
1e) (Hithpael) to defile oneself
V-Piel-Perf-1cp | Suff — Verb piel perfect first person common plural · suffixHVpp1cp/Sp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2mp
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms