Psalms 50:5 — Word Study
WLCאִסְפוּ־ לִ֥י חֲסִידָ֑י כֹּרְתֵ֖י בְרִיתִ֣י עֲלֵי־ זָֽבַח׃
BSAGatherʼâçaph [to summon, assemble] My saintschâçîyd [pious ones, faithful followers] who madekârath [established, confirmed] a covenantbᵉrîyth [agreement, promise] with Meʻal by sacrificezebach [through, as a result of, offering, atonement]
| Greek | English | Parsing |
|---|---|---|
| אִסְפוּ־ | gather | Verb, Qal, imperative second person masculine plural |
| לִ֥י | to me | Preposition, suffix |
| חֲסִידָ֑י | O faithful [people] my | Suffix |
| כֹּרְתֵ֖י | [those who] made | Verb, Qal, participle (active) masculine plural common |
| בְרִיתִ֣י | covenant my | Noun common feminine singular construct, suffix |
| עֲלֵי־ | with | Preposition |
| זָֽבַח׃ | sacrifice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Gather to Me My saints, who made a covenant with Me by sacrifice.” |
| KJV | Gather my saints together unto me; those that have made a covenant with me by sacrifice. |
| ASV | Gather my saints together unto me, Those that have made a covenant with me by sacrifice. |
| YLT | Gather ye to Me My saints, Making covenant with Me over a sacrifice. |
| WEB | “Gather my saints together to me, those who have made a covenant with me by sacrifice.” |
| BBE | Let my saints come together to me; those who have made an agreement with me by offerings. |
The translations agree on the call to gather, using similar terms for the Hebrew word אִסְפוּ.
The sentence has a main clause calling for gathering, followed by a relative clause that describes the saints' relationship with God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָסַף
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 50:5
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 — God's Call to His Faithful Onesgenerated
Psalms 50:5 is part of a larger passage where God calls upon the heavens and the earth to witness His judgment. This summons emphasizes the importance of the covenant relationship between God and His people, reminding them of their commitment through sacrifice. The surrounding verses highlight God's role as judge and the accountability of His followers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 24:31 | And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other. |
| 2 | 1 Thessalonians 4:16–17 | For the Lord Himself will descend from heaven with a loud command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will be the first to rise. |
| 3 | 2 Thessalonians 2:1 | Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, |
| 4 | Psalm 97:10 | Hate evil, O you who love the LORD! He preserves the souls of His saints; He delivers them from the hand of the wicked. |
| 5 | Deuteronomy 33:2–3 | He said: “The LORD came from Sinai and dawned upon us from Seir; He shone forth from Mount Paran and came with myriads of holy ones, with flaming fire at His right hand. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — אִסְפוּ, 'is.fu-generated
The word אִסְפוּ ('is.fu-) is a Qal imperative form meaning 'gather' or 'assemble'. It is used here to call together the faithful ones, indicating a communal act of worship or gathering for a purpose. This verb appears frequently in the Hebrew Bible, often in contexts of gathering people for important events or religious observances.
In this verse, the imperative form suggests urgency and divine authority, as God commands His saints to come together. The gathering is not merely physical; it symbolizes unity among those who have made a covenant with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in conveying the call to gather God's faithful ones.
Sentence Structuregenerated
The main verb is אִסְפוּ ('is.fu-), which governs the entire clause. It is followed by a prepositional phrase indicating the direction of the gathering, and then a noun phrase that identifies the subjects of the gathering — God's saints.
The structure emphasizes the command to gather, with the faithful ones being the focal point of God's call. The use of the imperative form places the emphasis on God's authority and the importance of the action.
Septuagint Backgroundgenerated
In the Septuagint, אִסְפוּ is rendered as συναγάγετε (sunággete), which also means 'gather' or 'assemble'. This choice reflects a direct translation that maintains the communal aspect of the gathering.
The use of the same verb in the Septuagint highlights the continuity of this call to gather among the faithful, emphasizing its significance in both the Hebrew and Greek traditions.
In plain words — the whole versegenerated
Psalms 50:5 shows God calling His faithful ones to gather together, reminding them of their covenant made through sacrifice. This verse emphasizes the importance of community and worship in the relationship between God and His people.
Frequently Asked Questionsgenerated
Gathering God's saints refers to bringing together those who are faithful and devoted to Him, emphasizing unity in worship and community.
The covenant signifies a serious agreement between God and His people, often established through sacrifices, highlighting the commitment and relationship they share.
Sacrifice is a key element in the establishment of covenants in the Bible, symbolizing the seriousness of the promise and the devotion required from both parties.
God calls the heavens and the earth as witnesses to emphasize His authority and the seriousness of His judgment over His people.
Reflection Questionsgenerated
- In what ways can I actively participate in the gathering of God's people in my community?
- How can I reflect on the significance of the covenant I have with God in my daily life?
- What sacrifices am I willing to make to uphold my commitment to God?
- How does understanding the concept of covenant deepen my relationship with God?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, reference this verse to discuss the gathering of the faithful and the prophetic nature of God's call.
"Gather to Him His righteous" [Psalms 50:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGather my saints together unto me,.... These words are spoken by Christ to the heavens and the earth; that is, to the angels, the ministers of the Gospel, to gather in, by the ministry of the word,
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGather my saints together unto me; those that have made a covenant with me by sacrifice Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO ye angels, summon and fetch them to my tribunal; which is poetically spoken; not as if they were actually to do so, but only to continue the metaphor and representation of the judgment here mentioned. My saints; the delinquents, the Israelites, whom he calls saints; partly, because they were all by profession a holy people, as they are called, ; partly, by an irony, intimating how unworthy they were of that name; and partly, as an argument or evidence against them, because God had chosen and separated them from all the nations of the earth, to be a holy and peculiar people to himself, and they also had solemnly and frequently consecrated and devoted themselves to God, and to his faithful…
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.Ver. 5. Gather my saints together unto me] This seemeth to be spoken to the angels, those active instrumeuts and executioners of God’ s judgments. By saints here understand professors at large, all that live in the bosom of the Church visible, and partake of the external privileges only; such as are in the vine, but bear no fruit, John 15:2; have a name to live, but are dead, Revelation 3:1; such as whose sanctity consisteth only in covenanting by sacrifice. Basil saith that such are called saints to aggravate their sins; as a man that hath an honourable title, but hath done wickedly; and is…
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) My saints.—This verse is of great importance, as containing a formal definition of the word chasîdîm, and so a direction as to its interpretation wherever it occurs in the Hebrew hymn book. The “saints” are those in the “covenant,” and that covenant was ratified by sacrifices. As often, then, as a sacrifice was offered by an Israelite, it was a witness to the existence of the covenant, and we are not to gather, therefore, from this psalm that outward acts of sacrifice were annulled by the higher spirit taught in it; they were merely subordinated to their proper place, and those who thought more of the rites that bore testimony to the covenant than of the moral duties which the covenant…
Read Charles John Ellicott on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges5. Gather &c.] To whom is the command addressed? Perhaps to the angels who are God’s ministers of judgement (Matthew 24:31), and by whom He appears attended (Deuteronomy 33:2); less probably to heaven and earth, which according to the analogy of the parallel passages, are summoned as witnesses. But perhaps no definite reference at all is intended, and no particular messengers are in the Psalmist’s mind (cp. Isaiah 13:2). my saints] The word châsîd denotes those who are the objects of Jehovah’s chesed or lovingkindness. ‘saint,’ like ‘servant,’ as applied to Israel, expresses the relation in which Jehovah has placed the nation towards Himself, without necessarily implying that its character…
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleGather my saints together unto me - This is an address to the messengers employed for assembling those who are to be judged.
Read Albert Barnes on Psalms 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Gather my saints— “My saints” are here defined as those that have made a covenant with me by sacrifice. This “covenant” is recorded Exodus 24:7-8; comp. Hebrews 9:19-20.
Read Daniel Denison Whedon on Psalms 50 →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
“Gather to Me My saints, who made a covenant with Me by sacrifice.”
“Gather my saints together to me, those who have made a covenant with me by sacrifice.”
“Gather to Me My saints, who made a covenant with Me by sacrifice.”
He says: “Assemble my covenant people before me, those who ratified a covenant with me by sacrifice!”
Tyndale line
Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Gather my saints together unto me, Those that have made a covenant with me by sacrifice.
Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Gather my saints together to me; those that have made a covenant with me by sacrifice.
Gather my Saints together vnto me, those that make a couenant with me with sacrifice.
Strictly literal
Gather unto me my godly ones, those that have made a covenant with me by sacrifice!
Gather ye to Me My saints, Making covenant with Me over a sacrifice.
Gather My saints to Me, || Making covenant with Me over a sacrifice.
“Gather together unto me my pious servants, who make a covenant with me by sacrifice.”
“Gather my faithful ones together to me, those who have made a covenant with me by sacrifice.”
From the Latin
For I know my iniquity, and my sin is always before me.
Simplified
“Bring me those who trust in me—those who confirmed the agreement with me through sacrifice.”
Let my saints come together to me; those who have made an agreement with me by offerings.
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 six of the seven words matching. The Dead Sea Scrolls show one word on the leather with several others partly restored, indicating some editorial intervention. The essential message of gathering the faithful remains consistent across these witnesses.
אִסְפוּ־ לִ֥י חֲסִידָ֑י כֹּרְתֵ֖י בְרִיתִ֣י עֲלֵי־ זָֽבַח׃
6 of the 7 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.
[אספו] [ל׳י] [חסיד׳י] כרתי ברית׳י עלי זבח
1 word on the leather — 3 partly restored, 3 supplied entire by an editor.
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 50:5
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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Adj | Suff — SuffixHAampc/Sp1bs
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
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
N-ms — 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.…