Psalms 40:6 — Word Study
WLCזֶ֤בַח וּמִנְחָ֨ה׀ לֹֽא־ חָפַ֗צְתָּ אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃
BSAmanyrab to makeʻâsâh you(m.s.)ʼattâh The LordYᵉhôvâh Godʼĕlôhîym to wonderpâlâʼ plotmachăshâbâh to(wards)ʼêl nothingʼayin to arrangeʻârak to(wards)ʼêl to tellnâgad to speakdâbar be vastʻâtsam to recountçâphar
| Greek | English | Parsing |
|---|---|---|
| זֶ֤בַח | sacrifice | Noun common, masculine singular absolute |
| וּמִנְחָ֨ה׀ | and offering | Conjunction, noun common feminine singular absolute |
| לֹֽא־ | not | Particle |
| חָפַ֗צְתָּ | you desired | Verb, Qal, perfect second person masculine singular |
| אָ֭זְנַיִם | ears | Noun common, feminine dual absolute |
| כָּרִ֣יתָ | you dug | Verb, Qal, perfect second person masculine singular |
| לִּ֑י | for me | Preposition, suffix |
| עוֹלָ֥ה | burnt offering | Noun common, feminine singular absolute |
| וַ֝חֲטָאָ֗ה | and sin offering | Conjunction, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| שָׁאָֽלְתָּ׃ | you asked for | Verb, Qal, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. |
| KJV | Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. |
| ASV | Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required. |
| YLT | Sacrifice and present Thou hast not desired, Ears Thou hast prepared for me, Burnt and sin-offering Thou hast not asked. |
| WEB | Sacrifice and offering you didn’t desire. You have opened my ears. You have not required burnt offering and sin offering. |
| BBE | You had no desire for offerings of beasts or fruits of the earth; ears you made for me: for burned offerings and sin offerings you made no request. |
Where they part company is in the phrasing of חָפַ֗צְתָּ — see How Translations Differ.
The sentence consists of two main clauses, each followed by a negation, emphasizing what God does not desire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 — Psalms 40:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Value of Obedience Over Sacrificegenerated
Psalms 40:6 highlights the contrast between God’s lack of desire for ritual sacrifices and His delight in a heart that listens and obeys. This theme resonates throughout the psalm, emphasizing that true worship involves understanding and following God's will, as seen in the following verses that express commitment to God's law and will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:8 | I do not rebuke you for your sacrifices, and your burnt offerings are ever before Me. |
| 2 | Psalm 51:16 | For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings. |
| 3 | 1 Samuel 15:22 | But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams. |
| 4 | Isaiah 1:11 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
| 5 | Isaiah 66:3 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חָפַ֗צְתָּ, cha.Fatz.tagenerated
The verb חָפֵץ (chaphets) means to delight in or take pleasure in something. It conveys the idea that God is not pleased with mere ritual sacrifices but seeks a genuine relationship with His people, one characterized by listening and obedience.
This verb is in the perfect tense, indicating a completed action. The psalmist asserts that God has no delight in sacrifices, emphasizing that what God truly desires is a heart that is open and responsive to His voice.
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 finite verb חָפַ֗צְתָּ, you desired, governs the main clause, with several phrases detailing what God does not desire. The structure emphasizes the contrast between God’s rejection of sacrifices and the positive statement about the psalmist’s opened ears.
The sentence is built around negations and affirmations, highlighting the distinction between ritual and true obedience.
Septuagint Backgroundgenerated
The Septuagint translates חָפַ֗צְתָּ as οὐκ (ouk), meaning 'not,' which aligns with the Hebrew's negation of desire for sacrifices. This choice underlines the translators' understanding of God's true intentions.
This translation emphasizes the same theological point: that God prioritizes genuine listening and obedience over ritualistic practices.
In plain words — the whole versegenerated
Psalms 40:6 tells us that God does not desire sacrifices or offerings; instead, He values a heart that is ready to listen and obey. This psalm highlights the importance of true worship, which is about following God's will rather than merely performing rituals.
Frequently Asked Questionsgenerated
It means that God values a sincere relationship and obedience over ritualistic practices. He desires a heart that listens and responds to His guidance.
Opening your ears to hear God involves being attentive to His word, seeking understanding through prayer, and being willing to follow His guidance.
Sacrifices were part of the religious practice, but this verse emphasizes that without genuine obedience and a listening heart, they hold no value for God.
The declaration signifies a commitment to listen to God and obey His will, highlighting the importance of inner readiness over external rituals.
Reflection Questionsgenerated
- In what ways can I ensure that my worship is genuine and not just ritualistic?
- How can I cultivate a heart that is open to hearing God's voice?
- What are some practices that help me to listen to God more attentively?
- How do I respond when I feel God is leading me in a certain direction?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of true sacrifice and obedience to God, arguing that Christ's offering fulfills the psalm's intent.
[Christ] offered himself to the death of the accursed that he might break the curse of the Law, offering himself voluntarily a victim to God the Father,Early Church Fathers on Psalms 40 →
"Sacrifice and offering You did not desire" [Psalms 40:6], says the Psalm to God.Early Church Fathers on Psalms 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 40:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSacrifice and offering thou didst not desire,.... These were desired, willed, and appointed by God, and that very early, even from the times of our first parents; and, when performed aright, were
Read John Gill on Psalms 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. The second half of the first part, Psalms 40:6-10.
Read Robert Jamieson on Psalms 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese words may in an improper sense belong to the person and time of David; when God might be said not to desire or require legal sacrifices comparatively, as negative expressions are frequently understood, as , and in this very case of sacrifices, as ,23 Ho 6:6. So the sense is, Thou didst desire obedience more or rather than sacrifices, as was said, . But in a proper and literal and full sense they belong only to the person and times of the Messias, in whose name David uttereth these words. And so the sense of the place is, God did not desire or require them for the satisfaction of his own justice, and the expiation of men’ s sins, which could not possibly be done by the blood of bulls…
Read Matthew Poole on Psalms 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 40:6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.Ver. 6. Sacrifice and offering thou didst not desire] Comparatively to the obedience of faith, 1 Samuel 15:22, without which, when hypocrites thought to bribe God by cold ceremonies, they were rejected. Christ is the end of the law to all that believe; that Lamb of God, slain from the beginning of the world, is the only expiatory sacrifice, and the foundation of that fore-mentioned blessedness, Psalms 40:4. Now, since Christ suffered, the Levitical sacrifices being abolished, we have none to offer but such as are gratulatory, to show our thankfulness…
Read John Trapp on Psalms 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Mine ears hast thou opened.—Literally, Ears hast thou dug for me, which can hardly mean anything but “Thou hast given me the sense of hearing.” The words are an echo of 1 Samuel 15:22. The attentive ear and obedient heart, not formal rites, constitute true worship. Comp. the words so frequent on the lips of Christ, “He that hath ears to hear let him hear.” The fact that the plural ears is used instead of the singular, sets aside the idea of a revelation, which is expressed in Isaiah 48:8 by “open the ear” and 1 Samuel 9:15 “uncover the ear.” Not that the idea is altogether excluded, since the outward ears maybe typical of the inward. The same fact excludes allusion to the symbolic act…
Read Charles John Ellicott on Psalms 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Sacrifice and offering] The apostle, Hebrews 10:5, c., quoting this and the two following verses, says, When he (the Messiah) cometh into the world-was about to be incarnated, He saith-to God the Father, Sacrifice and offering thou wouldst not-it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin they were only designed to point out my incarnation and consequent sacrificial death: and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin; according to thy word, The seed of the woman shall bruise the head of the serpent. A body hast thou prepared me. - The quotation of this and the…
Read AdamClarke on Psalms 40 →CambridgeThe Cambridge Bible for Schools and Colleges6–8. True service consists not in material sacrifices but in obedience to the will of God. The stanza is an answer to the implied question, How should man express his gratitude? It affirms the common prophetic doctrine that sacrifice was in itself of no value apart from the dispositions of heart which it was intended to represent. The new commandment of the Exodus was not sacrifice but obedience (Exodus 15:26). See Psalms 50:7 ff; Psalms 51:16 ff.; 1 Samuel 15:22; Hosea 6:6; Micah 6:8; Jeremiah 7:21 ff.
Read Cambridge on Psalms 40 →Albert Barnes1798–1870Barnes' Notes on the BibleSacrifice and offering - The first of the words used here - זבח zebach - means properly a bloody-offering; the other - מנחה minchāh - an offering without blood, as a thank-offering. See the notes at Isaiah 1:11.
Read Albert Barnes on Psalms 40 →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
Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require.
Sacrifice and offering you didn’t desire. You have opened my ears. You have not required burnt offering and sin offering.
Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require.
Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me! You do not ask for burnt sacrifices and sin offerings.
Tyndale line
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required.
Sacrifice and offering thou hast no delight in; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Sacrifice and offering thou didst not desire; my ears hast thou opened: burnt-offering and sin-offering hast thou not required.
Sacrifice and offering thou didest not desire: (for mine eares hast thou prepared) burnt offring and sinne offering hast thou not required.
Strictly literal
Sacrifice and oblation thou didst not desire: ears hast thou prepared me. Burnt-offering and sin-offering hast thou not demanded;
Sacrifice and present Thou hast not desired, Ears Thou hast prepared for me, Burnt and sin-offering Thou hast not asked.
Sacrifice and present You have not desired, || But a body You have prepared for me, || Burnt and sin-offering You have not asked.
(40:7) Sacrifice and meat-offering thou desirest not—ears hast thou hollowed out unto me—burnt-offering and sin-offering thou demandest not.
You have no delight in sacrifice or offering, but you have opened my ears; you have not required burnt offerings or sin offerings.
From the Latin
My enemies have spoken evils against me: when shall he die and his name perish?
Simplified
You don't want sacrifices and offerings. Now you have helped me understand —you're not asking for burnt offerings or sin offerings.
You had no desire for offerings of beasts or fruits of the earth; ears you made for me: for burned offerings and sin offerings you made no request.
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 in their wording, with 8 of the 11 words matched. This indicates a consistent understanding of the verse's message across these ancient texts.
זֶ֤בַח וּמִנְחָ֨ה׀ לֹֽא־ חָפַ֗צְתָּ אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃
8 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 40:6
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.
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
HNcmsa — Noun common · masculine singular absoluteHNcmsa
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
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)
HTn — ParticleHTn
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
HNcfda — Noun common · feminine dual absoluteHNcfda
כוּר (khur) and כָּרָה (ka.rah) are Hebrew roots primarily meaning to dig or excavate. They can also imply figurative actions like plotting. The entries note that כוּר appears in Psalm 22:17, while כָּרָה can refer to digging graves or pits, with a figurative sense related to judgment.
[כוּר] vb. mng. dub., perh. bore, or dig, or hew—only Qal ψ 22:17
ref
כָּרָה vb. dig
Qal dig a grave; a well; a pit
Niph. until the pit be digged of the wicked, fig. of judgment.
base
H3738a כוּר mng. dub., perh. bore, or dig, or hew H3738b כָּרָה dig
3738 karah kaw-raw'
a primitive root; properly, to dig; figuratively, to plot;
generally, to bore or open:--dig, X make (a banquet), open.
כוּר (khur) — to dig.
1) to dig, excavate, dig through, cut
1a) (Qal) to dig
כָּרָה (ka.rah) — to pierce.
1) to pierce, excavate, dig through
1a) (Qal) to dig
1b) (Niphal) to be dug
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
HNcfsa — Noun common · feminine singular absoluteHNcfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
חֲטָאָה (chata'ah) refers to sin or a sin-offering, indicating both the act of wrongdoing and the sacrificial response to it. The word is feminine and derives from חָטָא (chata), which relates to offenses. It is noted in various contexts, including its Aramaic equivalent, but the entries do not provide specific verse references.
חַטָאָה n.f. sin, sin-offering(?)
sin
sin-offering
base
H2401 חֲטָאָה sin, sin-offering (?)
2401 chata'ah khat-aw-aw'
feminine of 2399; an offence, or a sacrifice for it:--sin
(offering).
see HEBREW for 02399
חֲטָאָה (cha.ta.ah) — sin.
1) sin, sin offering
1a) sin
1b) sin offering
Aramaic equivalent: chat.ta.ah (חַטָּאָה "sin offering" H2402)
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
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)
HTn — ParticleHTn
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…