Numbers 18:17 — Word Study
WLCאַ֣ךְ בְּֽכוֹר־ שׁ֡וֹר אֽוֹ־ בְכ֨וֹר כֶּ֜שֶׂב אֽוֹ־ בְכ֥וֹר עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־ דָּמָ֞ם תִּזְרֹ֤ק עַל־ הַמִּזְבֵּ֙חַ֙ וְאֶת־ חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהוָֽה׃
BSAButʼak you must notlôʼ redeempâdâh▸ [set free by payment] the firstbornbᵉkôwr [the first in order or rank] of an oxshôwr [cattle] a sheepkeseb [a young sheep] orʼôw a goatʻêz [a female goat] theyhêm are holyqôdesh [set apart for God's purpose] You are to splatterzâraq▸ their blooddâm [the liquid that flows through the body] onʻal the altarmizbêach [a place of sacrifice] and burnqâṭar▸ their fatcheleb [the richest part] as a food offeringʼishshâh [a gift given to God] a pleasingnîychôwach [soothing, fragrant] aromarêyach [a sweet smell] to the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אַ֣ךְ | only | Adverb |
| בְּֽכוֹר־ | [the] firstborn of | Noun common, masculine singular construct |
| שׁ֡וֹר | a cow | Noun common, masculine singular absolute |
| אֽוֹ־ | or | Conjunction |
| בְכ֨וֹר | [the] firstborn of | Noun common, masculine singular construct |
| כֶּ֜שֶׂב | a sheep | Noun common, masculine singular absolute |
| אֽוֹ־ | or | Conjunction |
| בְכ֥וֹר | [the] firstborn of | Noun common, masculine singular construct |
| עֵ֛ז | a goat | Noun common, feminine singular absolute |
| לֹ֥א | not | Particle |
| תִפְדֶּ֖ה | you will redeem | Verb, Qal, imperfect second person masculine singular |
| קֹ֣דֶשׁ | [are] holy thing[s] | Noun common, masculine singular absolute |
| הֵ֑ם | they | Pronoun |
| אֶת־ | the object marker | Particle |
| דָּמָ֞ם | blood their | Noun common masculine singular construct, suffix |
| תִּזְרֹ֤ק | you will sprinkle | Verb, Qal, imperfect second person masculine singular |
| עַל־ | on | Preposition |
| הַמִּזְבֵּ֙חַ֙ | the altar | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| חֶלְבָּ֣ם | fat their | Noun common masculine singular construct, suffix |
| תַּקְטִ֔יר | you will make smoke | Verb, Hiphil, imperfect second person masculine singular |
| אִשֶּׁ֛ה | a fire offering | Noun common, masculine singular absolute |
| לְרֵ֥יחַ | to an odor of | Preposition, noun common masculine singular construct |
| נִיחֹ֖חַ | soothing | Noun common, masculine singular absolute |
| לַֽיהוָֽה׃ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you must not redeem the firstborn of an ox, a sheep, or a goat; they are holy. You are to sprinkle their blood on the altar and burn their fat as an offering made by fire, a pleasing aroma to the LORD. |
| KJV | But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD. |
| ASV | But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savor unto Jehovah. |
| YLT | 'Only, the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou dost not ransom, holy they [are]: their blood thou dost sprinkle on the altar, and of their fat thou makest perfume, a fire-offering of sweet fragrance to Jehovah, |
| WEB | “But you shall not redeem the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat. They are holy. You shall sprinkle their blood on the altar, and shall burn their fat for an offering made by fire, for a pleasant aroma to Yahweh. |
| BBE | But no such payment may be made for the first birth of an ox or a sheep or a goat; these are holy: their blood is to be dropped on the altar, and their fat burned for an offering made by fire, a sweet smell to the Lord. |
The translations agree on the key terms regarding the holiness of the firstborn animals and their sacrificial significance.
The sentence consists of a main clause followed by several subordinate phrases detailing the animals and the sacrificial actions.
5 commentators on this verse
Gill, Jamieson, Poole, Cambridge & more — read them ›
clause
subjectהֵם
verbפָּדָה
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 — Numbers 18:17
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 Sacrifice and Offeringsgenerated
Numbers 18:17 emphasizes the holiness of the firstborn of certain animals and the importance of their proper treatment in sacrificial practices. This instruction reflects the broader theme of holiness and separation for God's purposes throughout the laws given to the Israelites. The firstborn, being set apart, signifies a special dedication to God, which is a recurring motif in the Torah, as seen in other passages like Exodus 13:2 and Deuteronomy 15:19-20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 15:19–22 | You must set apart to the LORD your God every firstborn male produced by your herds and flocks. You are not to put the firstborn of your oxen to work, nor are you to shear the firstborn of your flock. |
| 2 | Exodus 29:16 | You are to slaughter the ram, take its blood, and sprinkle it on all sides of the altar. |
| 3 | Leviticus 3:2–5 | He is to lay his hand on the head of the offering and slaughter it at the entrance to the Tent of Meeting. Then Aaron’s sons the priests shall sprinkle the blood on all sides of the altar. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — קֹדֶשׁ, Ko.deshgenerated
The word קֹדֶשׁ (qodesh) refers to something that is holy or set apart for God's purpose. It is a noun that emphasizes the sacredness of the firstborn animals in this context. This word appears frequently in the Hebrew Bible, often associated with places, objects, or people dedicated to God.
The parsing as a masculine singular absolute noun indicates that it functions as a subject or predicate in the sentence, highlighting the importance of the firstborn's status as holy.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term holy is consistently used, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is תִפְדֶּ֖ה, you will redeem, which governs the structure of the sentence. The verse contains several noun phrases that detail the subjects and objects related to the act of redemption, specifically the firstborn animals.
The Hebrew word order places emphasis on the holiness of the firstborn animals, which is highlighted by the use of the predicate קֹדֶשׁ.
Septuagint Backgroundgenerated
In the Septuagint, the word for holy is rendered as ἅγια, which carries a similar connotation of sacredness. This choice reflects a consistent understanding of the holiness attributed to the firstborn in both the Hebrew and Greek texts.
The translation choice indicates that the Septuagint translators recognized the significance of the firstborn's sacred status, paralleling the Hebrew text.
In plain words — the whole versegenerated
Numbers 18:17 explains that the firstborn of certain animals, like oxen, sheep, and goats, cannot be redeemed because they are holy. Their blood must be sprinkled on the altar, and their fat is to be burned as an offering to the LORD, creating a pleasing aroma.
Frequently Asked Questionsgenerated
It means that the firstborn animals are set apart for God's purpose and are to be treated with special reverence in sacrificial practices.
They are considered holy and dedicated to God, thus they must be offered according to the prescribed rituals rather than being redeemed.
Sprinkling the blood symbolizes the animal's life being offered to God and serves as an act of purification and atonement.
It signifies that the offering is acceptable to God, representing the worshiper's devotion and obedience.
Reflection Questionsgenerated
- How can understanding the holiness of the firstborn deepen my appreciation for God's commands?
- What does it mean for me to offer my life as a pleasing aroma to God?
- In what ways can I ensure that I am set apart for God's purposes in my daily life?
- How can I apply the principles of sacrifice and dedication found in this verse to my own acts of worship?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 18:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem,.... That is, shalt not take the redemption price for them, but the creatures themselves;
Read John Gill on Numbers 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for
Read Robert Jamieson on Numbers 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey are holy, to wit, in a peculiar manner, and higher degree than other beasts, consecrated to a holy use, even to be sacrificed unto God, and not to be redeemed nor alienated to any other use. Compare .
Read Matthew Poole on Numbers 18 →CambridgeThe Cambridge Bible for Schools and Colleges8–20. The priests’ dues. These are as follows: (a) All meal-, sin-, and guilt-offerings, with the exception of those parts which are burnt on the altar, i.e. given to God. These may be eaten by any male member of the priestly families ‘in a very holy place’ (Numbers 18:9-10). (b) Those portions of a ‘gift’ (i.e. a peace-offering) which are not eaten by the worshipper himself, nor given to God by being burnt on the altar; the priests’ portions thus consisted of the ‘contribution,’ including that part of it called the ‘wave-offering.’ These may be eaten by any member, male or female, of the priestly families, who is free from ceremonial pollution (Numbers 18:11). The fact that females might…
Read Cambridge on Numbers 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Thou shalt not redeem, nor give as a substitute, (Leviticus 27:10,) nor use for thy own profit by deriving labour from the bullock or the fleece from the sheep. Deuteronomy 15:19.
Read Daniel Denison Whedon on Numbers 18 →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
But you must not redeem the firstborn of an ox, a sheep, or a goat; they are holy. You are to sprinkle their blood on the altar and burn their fat as an offering made by fire, a pleasing aroma to the LORD.
“But you shall not redeem the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat. They are holy. You shall sprinkle their blood on the altar, and shall burn their fat for an offering made by fire, for a pleasant aroma to Yahweh.
But you must not redeem the firstborn of an ox, a sheep, or a goat; they are holy. You are to splatter their blood on the altar and burn their fat as a food offering, a pleasing aroma to the LORD.
But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.
Tyndale line
But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.
But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savor unto Jehovah.
But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.
But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savor to the LORD.
But the first borne of a kow, or the first borne of a sheepe, or the first borne of a goate shalt thou not redeeme: for they are holy: thou shalt sprinkle their blood at the altar, and thou shalt burne their fat: it is a sacrifice made by fire for a sweete sauour vnto the Lord.
Strictly literal
But the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat, thou shalt not ransom: they are holy. Thou shalt sprinkle their blood on the altar, and their fat shalt thou burn as an offering by fire for a sweet odour to Jehovah.
'Only, the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou dost not ransom, holy they [are]: their blood thou dost sprinkle on the altar, and of their fat thou makest perfume, a fire-offering of sweet fragrance to Jehovah,
Only, the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, you do not ransom, they [are] holy: you sprinkle their blood on the altar, and you make incense of their fat [as] a fire-offering of refreshing fragrance to YHWH;
But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: their blood shalt thou sprinkle upon the altar, and their fat shalt thou burn as a fire-offering, for a sweet savor unto the Lord.
But the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat—you must not buy back these animals; they are set apart to me. You must sprinkle their blood on the altar and burn their fat as an offering made by fire, an aroma pleasing to Yahweh.
From the Latin
But the firstling of a cow and of a sheep and of a goat thou shalt not cause to be redeemed, because they are sanctified to the Lord. Their blood only thou shalt pour upon the altar, and their fat thou shalt burn for a most sweet odour to the Lord.
Simplified
But you are not allowed to redeem the firstborn of an ox, a sheep, or a goat because they are holy. You shall sprinkle their blood on the altar, and burn their fat as a burnt offering accepted by the Lord.
But no such payment may be made for the first birth of an ox or a sheep or a goat; these are holy: their blood is to be dropped on the altar, and their fat burned for an offering made by fire, a sweet smell to the Lord.
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. The Septuagint also matches closely, with only minor variations in word order.
אַ֣ךְ בְּֽכוֹר־ שׁ֡וֹר אֽוֹ־ בְכ֨וֹר כֶּ֜שֶׂב אֽוֹ־ בְכ֥וֹר עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־ דָּמָ֞ם תִּזְרֹ֤ק עַל־ הַמִּזְבֵּ֙חַ֙ וְאֶת־ חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהוָֽה׃
24 of the 25 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.
אך בכור שׁור או בכור כשׂב או בכור עז לא תפדה קדשׁ הם את דמם תזרק על המזבח ואת חלבם תקטיר אשׁה ריח ניחח ליהוה
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 Numbers 18:17
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
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…
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular absoluteHNcmsa
Cow
A cow and her calf were not to be killed on the same day (Lev. 22:28; Ex. 23:19; Deut. 22:6, 7). The reason for this enactment is not given. A state of great poverty is described in the words of Isa. 7:21-25, where, instead of possessing great resources, a man shall depend for the subsistence of himself and his family on what a single cow and two sheep could yield.
[BULL, BULLOCK]
→ Used for pulling 1Sa 6:7-12; Ho 10:11
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֶּ֫שֶׂב (keseb) refers to a lamb or young sheep. The entries indicate it is a masculine noun and suggest a close relationship to another word, כֶּבֶשׂ (keves), which is not detailed here. The term appears in contexts related to sheep, but no specific verses are cited.
כֶּ֫שֶׂב n.[m.] lamb
base
H3775 כֶּ֫שֶׂב lamb
3775 keseb keh'-seb
apparently by transposition for 3532; a young sheep:--lamb.
see HEBREW for 03532
כֶּ֫שֶׂב (ke.sev) — sheep.
lamb, young ram, sheep
N-ms — Noun common · masculine singular absoluteHNcmsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
HC — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֵז (ez) refers to a she-goat or female goat, and can also denote a kid. It is derived from a root meaning strength, and in the plural form, it can refer to goats in general or goat's hair. The word appears in various contexts in the Old Testament.
עֵז 74 n.f. she-goat
base
H5795 עֵז she-goat
5795 `ez aze
from 5810; a she-goat (as strong), but masculine in plural
(which also is used ellipt. for goat's hair):--(she) goat,
kid.
see HEBREW for 05810
עֵז (ez) — goat.
female goat, she-goat, goat, kid
Aramaic equivalent: ez (עֵז "goat" H5796)
N-fs — Noun common · feminine singular absoluteHNcfsa
got:
1. Names:
The common generic word for "goat" is `ez (compare Arabic `anz, "she-goat"; aix), used often for "she-goat" (Ge 15:9; Nu 15:27), also with gedhi, "kid," as gedhi `izzim, "kid of the goats" (Ge 38:17), also with sa`ir, "he-goat," as se`ir `izzim, "kid of the goats" or "he-goat," or translated simply "kids," as in 1Ki 20:27, "The children of Israel encamped before them like two little flocks of kids." Next, frequently used is sa`ir, literally, "hairy" (compare Arabic sha`r, "hair"; cher, "hedgehog"; Latin hircus, "goat"; hirtus, "hairy"; also German Haar; English "hair"), like `ez and `attudh used of goats for offerings. The goat which is sent into the…
Goat
(1.) Heb. ‘ez, the she-goat (Gen. 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23; Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means “strength,” and points to the superior strength of the goat as compared with the sheep.
(2.) Heb. ‘attud, only in plural; rendered “rams” (Gen. 31:10,12); he-goats (Num. 7:17-88; Isa.…
There appear to be two or three varieties of the common goat, Hircus agagrus , at present bred in Palestine and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis , Linn.), with fine long hair. As to the "wild goats," (1 Samuel 24:2; Job 39:1; Psalms 104:18) it is not at all improbable that some species of ibex is denoted.
A well-known animal, resembling the sheep, but covered with hair instead of wool. Large flocks of them were kept by the Jews, Ge 27:9 1Sa 25:2 2Ch 17:11. They were regarded as clean for sacrifice, Ex 12:5 Le 3:12 Nu 15:27; and their milk and the young kids were much used for food, De 14:4 Jud 6:19 Pr 27:27 Lu 15:29. The common leather bottles were made…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
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
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
זָרַק (zaraq) is a Hebrew verb meaning to scatter or toss, often in a plentiful manner. It can refer to both solid and fluid particles being sprinkled or thrown about. The entries indicate uses in various contexts, including the scattering of water in purification rituals. There is a note in Brown-Driver-Briggs about its use in describing profuse grey hairs.
זָרַק vb. to toss or throw (in a volume), scatter abundantly
Qal
toss
intrans. grey hairs are profuse upon him
Pu. of water of purification poured over one defiled by a corpse
base
H2236 זָרַק to toss or throw (in a volume), scatter abundantly
2236 zaraq zaw-rak'
a primitive root; to sprinkle (fluid or solid particles):--be
here and there, scatter, sprinkle, strew.
זָרַק (za.raq) — to scatter.
1) to scatter, sprinkle, toss, throw, scatter abundantly, strew
1a) (Qal) to scatter, sprinkle, toss
1b) (Pual) to be sprinkled
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
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
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
אִשֶּׁה (ishshah) refers to an offering made by fire, primarily understood as a burnt offering in a liturgical context. It can also denote any type of sacrifice, particularly those involving food offerings given to God or consumed by priests. The entries consistently emphasize its sacrificial nature.
אִשֶּׁה n.m. an offering made by fire
base
H801 אִשֶּׁה an offering made by fire
801 'ishshah ish-shaw'
the same as 800, but used in a liturgical sense; properly, a
burnt-offering; but occasionally of any
sacrifice:--(offering, sacrifice), (made) by fire.
see HEBREW for 0800
אִשֶּׁה (ish.shah) — food offering.
food offering, offering given to God by fire or eaten by priests, sacrificial offering
N-ms — Noun common · masculine singular absoluteHNcmsa
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;)
רֵיחַ (reyach) refers to scent or odor, derived from the root meaning breath. It encompasses general fragrances and specifically the odor associated with sacrifices to God. The term appears in various contexts, highlighting its significance in both everyday and ritualistic settings.
רֵיחַ 58 n.m. scent, odour (prop. breath)
base
H7381 רֵיחַ scent, odour (prop. breath)
7381 reyach ray'-akh
from 7306; odor (as if blown):--savour, scent, smell.
see HEBREW for 07306
רֵיחַ (re.ach) — aroma.
1) scent, fragrance, aroma, odour
1a) scent, odour
1b) odour of soothing (technical term for sacrifice to God)
Aramaic equivalent: re.ach (רֵיחַ "smell" H7382)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
נִיחֹחַ (nichowach) refers to a state of soothing or tranquility. It is derived from the root meaning restful or pleasant, often associated with a sweet odor. The word is consistently described as conveying a sense of quieting or soothing across the entries.
נִיחֹחַ and נִיחוֹחַ 43 n.[m.] a quieting, soothing, tranquilizing
base
H5207 נִיחֹחַ, נִיחוֹחַ a quieting, soothing, tranquilizing
5207 nichowach nee-kho'-akh
or niychoach {nee-kho'-akh}; from 5117; properly, restful,
i.e. pleasant; abstractly, delight:--sweet (odour).
see HEBREW for 05117
נִיחֹחַ (ni.cho.ach) — soothing.
soothing, quieting, tranquillising
Aramaic equivalent: ni.cho.ach (נִיחוֹחַ "soothing" H5208)
N-ms — Noun common · masculine singular absoluteHNcmsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt