Numbers 28:2 — Word Study
WLCצַ֚ו אֶת־ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־ קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמוֹעֲדֽוֹ׃
BSACommandtsâvâh [to give orders, to appoint] the Israelitesbên [sons of Israel, descendants of Jacob] and sayʼâmar to themʼêl Seeshâmar▸ that you presentqârab [to bring near, to offer] at its appointed timemôwʻêd [in the due season, at the designated meeting] the foodlechem [bread, grain offerings] for My food offeringsʼishshâh [sacrifices, oblations] as a pleasingnîychôwach aroma to Merêyach [a sweet savor, a soothing fragrance]
| Greek | English | Parsing |
|---|---|---|
| צַ֚ו | command | Verb, Piel, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| וְאָמַרְתָּ֖ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| אֲלֵהֶ֑ם | to them | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| קָרְבָּנִ֨י | offering my | Noun common masculine singular construct, suffix |
| לַחְמִ֜י | food my | Noun common both singular construct, suffix |
| לְאִשַּׁ֗י | for fire offerings my | Preposition, noun common masculine plural construct, suffix |
| רֵ֚יחַ | [the] odor of | Noun common, masculine singular construct |
| נִֽיחֹחִ֔י | soothing my | Noun common masculine singular construct, suffix |
| תִּשְׁמְר֕וּ | you will take care | Verb, Qal, imperfect second person masculine plural |
| לְהַקְרִ֥יב | to bring near | Preposition, verb hiphil infinitive construct common |
| לִ֖י | to me | Preposition, suffix |
| בְּמוֹעֲדֽוֹ׃ | at appointed time its | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Command the Israelites and say to them: See that you present to Me at its appointed time the food for My offerings by fire, as a pleasing aroma to Me. |
| KJV | Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season. |
| ASV | Command the children of Israel, and say unto them, My oblation, my food for my offerings made by fire, of a sweet savor unto me, shall ye observe to offer unto me in their due season. |
| YLT | 'Command the sons of Israel, and thou hast said unto them, My offering, My bread for My fire-offerings, My sweet fragrance, ye take heed to bring near to Me in its appointed season. |
| WEB | “Command the children of Israel, and tell them, ‘See that you present my offering, my food for my offerings made by fire, as a pleasant aroma to me, in their due season.’ |
| BBE | Give orders to the children of Israel and say to them, Let it be your care to give me my offerings at their regular times, the food of the offerings made by fire to me for a sweet smell. |
All translations agree on the essential meaning of the command in this verse.
The structure of the sentence is straightforward, with a main command followed by detailed instructions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָוָה
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 28:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Command for Offeringsgenerated
Numbers 28:2 details God's command to the Israelites regarding the presentation of offerings. This instruction emphasizes the importance of timing and the proper conduct of sacrificial practices, which are central to the worship of God. The offerings are not merely rituals; they symbolize the relationship between God and His people, as seen throughout the Torah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:11 | Then the priest is to burn them on the altar as food, an offering made by fire to the LORD. |
| 2 | Leviticus 21:6–8 | They must be holy to their God and not profane the name of their God. Because they present to the LORD the offerings made by fire, the food of their God, they must be holy. |
| 3 | Malachi 1:7–12 | By presenting defiled food on My altar. But you ask, ‘How have we defiled You ?’ By saying that the table of the LORD is contemptible. |
| 4 | Numbers 15:3–7 | and you present an offering made by fire to the LORD from the herd or flock to produce a pleasing aroma to the LORD—either a burnt offering or a sacrifice, for a special vow or freewill offering or appointed feast— |
| 5 | Genesis 8:21 | When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — צָוָה, tzavgenerated
The verb צָוָה (tzav) means to command or give orders. It is a Piel form verb, indicating an active and emphatic command. This word is frequently used in the context of divine instructions, highlighting the authority of God in directing His people.
This command is not just about the act of giving orders; it carries the weight of divine appointment, underscoring the seriousness with which God expects His commands to be followed. The use of the imperative form here indicates urgency and importance in obeying God's directives.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb צַ֚ו (tzav) governs the entire verse, with several phrases detailing the command and its implications. The structure emphasizes the imperative nature of the command, followed by the specific instructions on how the Israelites are to present their offerings.
The sentence structure reflects a clear directive from God to Moses, with the verbs indicating actions that the Israelites must take. This hierarchical structure underscores the authority of the command and the expected obedience from the people.
Septuagint Backgroundgenerated
The Septuagint translates צָוָה as ἔντειλαι (enteilai), which also means to command. This choice retains the authoritative nature of the instruction, showing continuity in the understanding of divine commands across both Hebrew and Greek texts.
The translation reflects a consistent approach to conveying the seriousness of God's commands, emphasizing that the offerings are not optional but required.
In plain words — the whole versegenerated
Numbers 28:2 records God's command to the Israelites through Moses, instructing them to present their offerings at the right times. This verse highlights the importance of following God's directives carefully, as these offerings are meant to be pleasing to Him.
Frequently Asked Questionsgenerated
Presenting offerings at the appointed time signifies obedience to God's commands and the importance of timing in worship.
The phrase 'pleasing aroma' indicates that the offerings are acceptable and pleasing to God, symbolizing the worshiper's devotion.
This verse refers to food offerings, specifically those presented by fire as part of the sacrificial system.
This command is part of the broader sacrificial system that governs how the Israelites are to worship God, emphasizing the need for order and reverence in their practices.
Reflection Questionsgenerated
- How can I ensure that I am following God's commands in my life as the Israelites were instructed to do?
- What does it mean for my actions to be a pleasing aroma to God?
- In what ways can I be more intentional about my worship and offerings to God?
- How can I apply the principle of presenting my best to God in my daily life?
The early church on this verse — how the Fathers read it
Ambrose of Milan quotes this verse to emphasize the importance of faith and works in pleasing God.
Therefore, we know that above all faith should commend us to God. When we have faith, let us strive for our works to be perfect.Early Church Fathers on Numbers 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 28:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCommand the children of Israel, and say unto them,.... For what follows concerned them all; namely, the offering of their daily, weekly, monthly, and anniversary sacrifices, which were not for
Read John Gill on Numbers 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCommand the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.
Read Robert Jamieson on Numbers 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod here repeats some of the former laws about sacrifices, not without great reason, partly, because they had been generally discontinued for thirty-eight years together; partly, because the generation to which the former laws had been given about these things was wholly dead, and it was fit the new generation should be instructed about them, as their parents were; partly, to renew the testimonies of God’ s grace and mercy, notwithstanding their frequent forfeitures thereof by their horrid apostacies and rebellions; and principally, because they were now ready to enter into that land, in which they were obliged to put these things in practice, , &c. Made by fire. According to this…
Read Matthew Poole on Numbers 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 28:2 Command the children of Israel, and say unto them, My offering, [and] my bread for my sacrifices made by fire, [for] a sweet savour unto me, shall ye observe to offer unto me in their due season.Ver. 2. My offering.] He is owner of all; and of his own we give him. Tασαεκτωνσων, said that great emperor. And my bread.] Called their bread for their souls; that is, the bread for their natural sustenance, common bread, when not rightly offered. So Jeremiah 7:21. God in scorn calls their sacrifice flesh, ordinary flesh, such as is sold in the shambles. So at the Lord’ s Supper impenitent communicants receive no more than the bare elements; panem Domini, but not panem Dominum. In…
Read John Trapp on Numbers 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) My offering, and my bread . . . —Better, My oblation (even) my bread, &c. The offering, though presented by the hands of men, was God’s, not theirs. “The silver is mine, and the gold is mine, saith the Lord of hosts” (Haggai 2:8). “Every beast of the forest is mine, and the cattle upon a thousand hills” (Ps. 1.10). The word korban is a general term for an oblation. It may denote in this place the minchah, or meal offering, or the shew-bread, offerings which were directly connected with a settled life in Canaan rather than with a nomadic life in the wilderness. Or the word lehem (bread) may be used to denote food generally, the sacrificial offerings being symbolically regarded as the…
Read Charles John Ellicott on Numbers 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Command the children of Israel, c.] It is not easy to account for the reason of the introduction of these precepts here, which had been so circumstantially delivered before in different parts of the books of Exodus and Leviticus. It is possible that the daily, weekly, monthly, and yearly services had been considerably interrupted for several years, owing to the unsettled state of the people in the wilderness, and that it was necessary to repeat these laws for two reasons: 1. Because they were now about to enter into the promised land, where these services must be established and constant. 2. Because the former generations being all dead, multitudes of the present might be ignorant…
Read AdamClarke on Numbers 28 →
CambridgeThe Cambridge Bible for Schools and CollegesChapters 28, 29. P The amounts of public offerings at the sacred seasons The following are the seasons for which offerings are enjoined:—(1) every morning and evening (Numbers 28:3-8), (2) the Sabbath (Numbers 28:9 f.), (3) the first day of each month (Numbers 28:11-15) [the Passover is mentioned Numbers 28:16), but no offering is commanded], (4) the seven days of Unleavened Cakes (Numbers 28:17-25), (5) the Feast of Weeks (Numbers 28:26-31), (6) the first day of the sacred seventh month, i.e. the Feast of Trumpets (Numbers 29:1-6), (7) the tenth day of the seventh month, i.e. the Day of Atonement (Numbers 29:7-11), (8) the fifteenth to the twenty-first day of the seventh month, i.e. the…
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Albert Barnes1798–1870Barnes' Notes on the BibleMy offering, and my bread ... - Or, my offering, even my bread, etc.
Read Albert Barnes on Numbers 28 →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
“Command the Israelites and say to them: See that you present to Me at its appointed time the food for My offerings by fire, as a pleasing aroma to Me.
“Command the children of Israel, and tell them, ‘See that you present my offering, my food for my offerings made by fire, as a pleasant aroma to me, in their due season.’
“Command the Israelites and say to them: See that you present to Me at its appointed time the food for My food offerings, as a pleasing aroma to Me.
“Command the Israelites: ‘With regard to my offering, be sure to offer my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’
Tyndale line
Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.
Command the children of Israel, and say unto them, My oblation, my food for my offerings made by fire, of a sweet savor unto me, shall ye observe to offer unto me in their due season.
Command the children of Israel, and say unto them, My oblation, my food for my offerings made by fire, of a sweet savour unto me, shall ye observe to offer unto me in their due season.
Command the children of Israel, and say to them, My offering, and my bread for my sacrifices made by fire, for a sweet savor to me, shall ye observe to offer to me in their due season.
Command the children of Israel, and say vnto them, Ye shall obserue to offer vnto me in their due season mine offering, and my bread, for my sacrifices made by fire for a sweete sauour vnto me.
Strictly literal
Command the children of Israel, and say unto them, My offering, my bread for my offerings by fire of sweet odour to me, shall ye take heed to present to me at their set time.
'Command the sons of Israel, and thou hast said unto them, My offering, My bread for My fire-offerings, My sweet fragrance, ye take heed to bring near to Me in its appointed season.
“Command the sons of Israel, and you have said to them: My offering, My bread for My fire-offerings, My refreshing fragrance, you take heed to bring near to Me in its appointed time.
Command the children of Israel, and say unto them, My offering, my bread for my sacrifices consumed by fire, for a sweet savor unto me, shall ye observe to offer unto me in its due season.
“Command the people of Israel and say to them, 'You must offer sacrifices to me at the appointed times, the food of my offerings made by fire to produce a sweet aroma for me.'
From the Latin
Command the children of Israel, and thou shalt say to them: Offer ye my oblation and my bread, and burnt sacrifice of most sweet odour, in their due seasons.
Simplified
“Give the following regulations to the Israelites: You are to present to me at the appropriate times my food offerings for me to accept.
Give orders to the children of Israel and say to them, Let it be your care to give me my offerings at their regular times, the food of the offerings made by fire to me for a sweet smell.
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 and the Septuagint largely agree on the content of this verse, with the Septuagint providing a direct translation of the Hebrew. However, the Samaritan Pentateuch shows some variation with three differing words: צוי (command), אליהם (to), and מועדיו (appointment), indicating a slight divergence in how the command is framed.
צַ֚ו אֶת־ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־ קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמוֹעֲדֽוֹ׃
13 of the 16 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.
צוי את בני ישׂראל ואמרת אליהם את קרבני לחמי לאשׁי ריח ניחחי תשׁמרו להקריב לי במועדיו
3 words differ from the Masoretic Text: צוי (command), אליהם (to), מועדיו (appointment)
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 28:2
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
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
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3mp
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
קָרְבָּן (qorban) refers to an offering or oblation, specifically something brought near the altar as a sacrificial present. The term has two spellings: קָרְבָּן and קֻרְבָּן, both meaning 'offering.' The word is derived from a root meaning to bring near.
קָרְבָּן 80 n.m. offering, oblation
base
[קֻרְבָּן] n.[m.] offering
base
H7133a קָרְבָּן offering, oblation H7133b קֻרְבָּן offering
7133 qorban kor-bawn'
or qurban {koor-bawn'}; from 7126; something brought near the
altar, i.e. a sacrificial present:--oblation, that is
offered, offering.
see HEBREW for 07126
קׇרְבָּן (qor.ban) — offering.
offering, oblation
Also means: qur.ban (קֻרְבָּן "offering" H7133B)
קֻרְבָּן (qur.ban) — offering.
offering
Another spelling of qor.ban (קׇרְבָּן "offering" H7133A)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1ms
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
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
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)
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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
