Numbers 18:5 — Word Study
WLCוּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹֽא־ יִהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־ בְּנֵ֥י יִשְׂרָאֵֽל׃
BSAAnd you shall attendshâmar to the dutiesmishmereth [keep, watch over, charge, responsibilities] of the sanctuaryqôdesh [Holy Place, sacred area] [and]ʼêth of the altarmizbêach [place of sacrifice] so that wrathqetseph [anger, indignation] may notlôʼ [never again] fallhâyâh▸ onʻal the Israelitesbên [children of Israel, descendants of Jacob] againʻôwd [still, once more]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁמַרְתֶּ֗ם | and you will keep | Verb, Qal, sequential perfect second person masculine plural |
| אֵ֚ת | the object marker | Particle |
| מִשְׁמֶ֣רֶת | [the] service of | Noun common, feminine singular construct |
| הַקֹּ֔דֶשׁ | the holy place | Particle, noun common masculine singular absolute |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| מִשְׁמֶ֣רֶת | [the] service of | Noun common, feminine singular construct |
| הַמִּזְבֵּ֑חַ | the altar | Particle, noun common masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִהְיֶ֥ה | it will be | Verb, Qal, imperfect third person masculine singular |
| ע֛וֹד | again | Adv |
| קֶ֖צֶף | wrath | Noun common, masculine singular absolute |
| עַל־ | towards | Preposition |
| בְּנֵ֥י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you shall attend to the duties of the sanctuary and of the altar, so that wrath may not fall on the Israelites again. |
| KJV | And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. |
| ASV | And ye shall keep the charge of the sanctuary, and the charge of the altar; that there be wrath no more upon the children of Israel. |
| YLT | and ye have kept the charge of the sanctuary, and the charge of the altar, and there is no more wrath against the sons of Israel. |
| WEB | “You shall perform the duty of the sanctuary and the duty of the altar, that there be no more wrath on the children of Israel. |
| BBE | You are to be responsible for the holy place and the altar, so that wrath may never again come on the children of Israel. |
Where they part company is in the rendering of מִשְׁמֶ֣רֶת — see How Translations Differ.
The sentence consists of a main clause detailing the Levites' responsibilities, followed by a purpose clause explaining the reason for these duties.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectקֶצֶף
verbשָׁמַר
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 18:5
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 — Duties of the Levitesgenerated
Numbers 18:5 outlines the responsibilities of the Levites in maintaining the sanctity of the sanctuary and the altar, emphasizing their role in preventing God's wrath from falling on the Israelites. This instruction is crucial for the community's relationship with God, ensuring that they uphold their sacred duties as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 8:2 | “Speak to Aaron and tell him: ‘When you set up the seven lamps, they are to light the area in front of the lampstand.’” |
| 2 | Exodus 27:21 | In the Tent of Meeting, outside the veil that is in front of the Testimony, Aaron and his sons are to tend the lamps before the LORD from evening until morning. This is to be a permanent statute for the Israelites for the generations to come. |
| 3 | Exodus 30:7–10 | And Aaron is to burn fragrant incense on it every morning when he tends the lamps. |
| 4 | Leviticus 24:3 | Outside the veil of the Testimony in the Tent of Meeting, Aaron is to tend the lamps continually before the LORD from evening until morning. This is to be a permanent statute for the generations to come. |
| 5 | 1 Chronicles 9:19–23 | Shallum son of Kore, the son of Ebiasaph, the son of Korah, and his relatives from the Korahites were assigned to guard the thresholds of the Tent, just as their fathers had been assigned to guard the entrance to the dwelling of the LORD. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מִשְׁמֶ֣רֶת, mish.Me.retgenerated
The noun מִשְׁמֶ֣רֶת (*mishmereth*) refers to a duty or charge, particularly in the context of service within the sanctuary. It emphasizes the act of guarding or preserving something sacred, highlighting the Levites' responsibilities to protect the sanctity of the holy space.
This word is derived from the root that conveys the idea of vigilance and safeguarding, underscoring the importance of the Levites' role in maintaining order and holiness in their service to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses attend to for the duties.
Sentence Structuregenerated
The main verb of the verse is וּשְׁמַרְתֶּ֗ם (*u.she.mar.Tem*), and you shall keep, which governs the responsibilities laid out in the sentence. The structure emphasizes the duties associated with both the sanctuary and the altar.
The sentence includes multiple noun phrases that define the specific duties, highlighting the Levites' obligations to both the sacred space and the sacrificial practices.
Septuagint Backgroundgenerated
The Septuagint translates מִשְׁמֶ֣רֶת as φυλακὰς (*phylakas*), meaning 'guards' or 'watchmen', which emphasizes the protective aspect of the Levites' duties. This choice reflects a broader interpretation of their role as not just service but active guardianship.
The Greek term θυμὸς (*thumos*) for קֶ֖צֶף indicates a strong emotional response, aligning with the idea of preventing God's anger from being directed towards the Israelites.
In plain words — the whole versegenerated
Numbers 18:5 instructs the Levites to keep their duties regarding the sanctuary and the altar, ensuring that God's anger does not fall upon the Israelites again. This highlights the importance of their role in maintaining the sacredness of worship.
Frequently Asked Questionsgenerated
It means to carefully observe and maintain the responsibilities associated with worship and service in the sacred space.
God's wrath signifies His displeasure, and preventing it is crucial for the well-being and favor of the community.
The Levites' responsibilities are central to the worship practices, ensuring that rituals are performed correctly and that the community remains in right standing with God.
We can learn the importance of diligence and care in our responsibilities, especially in spiritual matters and community service.
Reflection Questionsgenerated
- What are some ways I can be diligent in my responsibilities within my community?
- How can I ensure that my actions do not lead to negative consequences for those around me?
- In what areas of my life do I need to be more vigilant and attentive?
- How can the example of the Levites inspire me to serve others faithfully?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 18:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall keep the charge of the sanctuary,.... That is, the priests, Aaron and his sons; the high priest was to keep the charge of the most holy place particularly, and do what was to be done in
Read John Gill on Numbers 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. No JFB commentary on these verses.
Read Robert Jamieson on Numbers 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the sanctuary, i.e. of the holy, and of the most holy, place. Upon the children of Israel, for coming too near the holy place, or for usurping any part of your sacred function, or for any other miscarriage which they may be guilty of through your carelessness or remissness, in which case they shall perish for their error, but their blood will I require at your hands, who should have advised them better, or overruled them.
Read Matthew Poole on Numbers 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) And ye shall keep the charge of the sanctuary . . . —See Numbers 8:19.
Read Charles John Ellicott on Numbers 18 →CambridgeThe Cambridge Bible for Schools and Colleges5. ye shall keep the charge &c.] It ye includes both priests and Levites, then ‘the sanctuary’ is used in its widest sense to include the tent and the court and everything contained in them, which are to be guarded from the approach of laymen. But on the other hand ye may denote the priests only, and ‘the sanctuary’ will in that case mean everything from which the Levites were debarred; cf. Numbers 18:3; Numbers 18:7.
Read Cambridge on Numbers 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note.
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
And you shall attend to the duties of the sanctuary and of the altar, so that wrath may not fall on the Israelites again.
“You shall perform the duty of the sanctuary and the duty of the altar, that there be no more wrath on the children of Israel.
And you shall attend to the duties of the sanctuary and of the altar, so that wrath may not fall on the Israelites again.
You will be responsible for the care of the sanctuary and the care of the altar, so that there will be no more wrath on the Israelites.
Tyndale line
And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.
And ye shall keep the charge of the sanctuary, and the charge of the altar; that there be wrath no more upon the children of Israel.
And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be wrath no more upon the children of Israel.
And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.
Therefore shall ye keepe the charge of the Sanctuarie, and the charge of the altar: so there shall fall no more wrath vpon the children of Israel.
Strictly literal
And ye shall keep the charge of the sanctuary, and the charge of the altar; that there come no wrath any more upon the children of Israel.
and ye have kept the charge of the sanctuary, and the charge of the altar, and there is no more wrath against the sons of Israel.
and you have kept the charge of the holy place and the charge of the altar, and there is no more wrath against the sons of Israel.
And ye shall keep the charge of the sanctuary, and the charge of the altar; that there be not any more wrath upon the children of Israel.
You must take responsibility for the holy place and for the altar so that my anger does not come on the people of Israel again.
From the Latin
Watch ye in the charge of the sanctuary, and in the ministry of the altar: lest indignation rise upon the children of Israel.
Simplified
You are to carry out the responsibilities relating to the sanctuary and the altar, so that my anger will not fall on the Israelites again.
You are to be responsible for the holy place and the altar, so that wrath may never again come on the children of Israel.
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 of Numbers 18:5 states, "וּשְׁמַרְתֶּם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹֽא־ יִהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־ בְּנֵ֥י יִשְׂרָאֵֽל׃" The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint's word-by-word correspondence matches 12 of the 14 words found in the Masoretic Text, although its structure and articles differ, indicating a general agreement in content but with variations in presentation.
וּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹֽא־ יִהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־ בְּנֵ֥י יִשְׂרָאֵֽל׃
12 of the 14 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.
ושׁמרתם את משׁמרת הקדשׁ ואת משׁמרת המזבח ולא יהיה עוד קצף על בני ישׂראל
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 18:5
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.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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)
Conj | DirObjM — ParticleHTo
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(ha-qodhesh, Ex 26:33, ha-hekhal, 1Ki 6:17, etc.; he prote skene, Heb 9:6 f):
1. The Terms:
The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Ex 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Heb 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Le 6:16, it is applied to "the court of the tent of meeting." But the…
Holy place
One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy…
→ See TABERNACLE
→ See TEMPLE
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
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
→ (Anger, judgment, punishment)
→ See ANGER
→ See GOD, ANGER OF
→ See JUDGMENT
→ See PUNISHMENT, DIVINE
→ See PUNISHMENT, ETERNAL
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.