1 Chronicles 29:21 — Word Study
WLCוַיִּזְבְּח֣וּ לַיהוָ֣ה׀ זְ֠בָחִים וַיַּעֲל֨וּ עֹל֜וֹת לַיהוָ֗ה לְֽמָחֳרַת֮ הַיּ֣וֹם הַהוּא֒ פָּרִ֨ים אֶ֜לֶף אֵילִ֥ים אֶ֛לֶף כְּבָשִׂ֥ים אֶ֖לֶף וְנִסְכֵּיהֶ֑ם וּזְבָחִ֥ים לָרֹ֖ב לְכָל־ יִשְׂרָאֵֽל׃
BSAThe next daymochŏrâth [following that event, on the morrow] they offeredzâbach▸ [sacrificed, presented to God] sacrificeszebach [to the Lord, as acts of worship] and presented burnt offeringsʻôlâh [caused to ascend, offered] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] a thousandʼeleph [a large number, a multitude] bullspar [young oxen, as a sacrifice] a thousandʼeleph ramsʼayil [strong male sheep, as an offering] and a thousandʼeleph lambskebes [young sheep] along with their drink offeringsneçek [libations, poured out to God] and other sacrificeszebach [victims, presented to the Lord] in abundancerôb [great quantity, overflowing] for allkôl [every single one, the entirety of] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּזְבְּח֣וּ | and they sacrificed | Verb, Qal, sequential imperfect third person masculine plural |
| לַיהוָ֣ה׀ | to Yahweh | Preposition, noun proper |
| זְ֠בָחִים | sacrifices | Noun common, masculine plural absolute |
| וַיַּעֲל֨וּ | and they offered up | Verb, Hiphil, sequential imperfect third person masculine plural |
| עֹל֜וֹת | burnt offerings | Noun common, feminine plural absolute |
| לַיהוָ֗ה | to Yahweh | Preposition, noun proper |
| לְֽמָחֳרַת֮ | to [the] next day of | Preposition, noun common feminine singular construct |
| הַיּ֣וֹם | the day | Particle, noun common masculine singular absolute |
| הַהוּא֒ | that | Particle, pronoun |
| פָּרִ֨ים | young bulls | Noun common, masculine plural absolute |
| אֶ֜לֶף | one thousand | Noun common, both singular absolute |
| אֵילִ֥ים | rams | Noun common, masculine plural absolute |
| אֶ֛לֶף | one thousand | Noun common, both singular absolute |
| כְּבָשִׂ֥ים | lambs | Noun common, masculine plural absolute |
| אֶ֖לֶף | one thousand | Noun common, both singular absolute |
| וְנִסְכֵּיהֶ֑ם | and drink offerings their | Conjunction, noun common masculine plural construct, suffix |
| וּזְבָחִ֥ים | and sacrifices | Conjunction, noun common masculine plural absolute |
| לָרֹ֖ב | to abundance | Preposition, noun common masculine singular absolute |
| לְכָל־ | for all | Preposition, noun common masculine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The next day they offered sacrifices and presented burnt offerings to the LORD: a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, and other sacrifices in abundance for all Israel. |
| KJV | And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: |
| ASV | And they sacrificed sacrifices unto Jehovah, and offered burnt-offerings unto Jehovah, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel, |
| YLT | And they sacrifice to Jehovah sacrifices, and cause to ascend burnt-offerings to Jehovah on the morrow of that day, bullocks a thousand, rams a thousand, lambs a thousand, and their oblations, even sacrifices in abundance, for all Israel. |
| WEB | They sacrificed sacrifices to Yahweh and offered burnt offerings to Yahweh on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and sacrifices in abundance for all Israel, |
| BBE | And they made offerings to the Lord, and gave burned offerings to the Lord, on the day after, a thousand oxen, a thousand sheep, and a thousand lambs, with their drink offerings, and a great wealth of offerings for all Israel. |
Where they part company is נִסְכֵּיהֶן — see How Translations Differ.
The verse consists of a main clause followed by several phrases that elaborate on the offerings made to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 — 1 Chronicles 29:21
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 Transition of Kingshipgenerated
1 Chronicles 29:21 describes a moment of worship and dedication where the assembly of Israel responds to King David's leadership by offering a multitude of sacrifices to the LORD. This act of worship follows David's blessing and acknowledgment of God's sovereignty, emphasizing the community's commitment to honoring God as they prepare for the reign of Solomon. The sacrifices reflect both gratitude and the establishment of a new era in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:62–65 | Then the king and all Israel with him offered sacrifices before the LORD. |
| 2 | 2 Chronicles 7:4–9 | Then the king and all the people offered sacrifices before the LORD. |
| 3 | Ezra 6:17 | For the dedication of the house of God they offered a hundred bulls, two hundred rams, four hundred lambs, and a sin offering for all Israel of twelve male goats, one for each tribe of Israel. |
| 4 | Leviticus 23:13 | along with its grain offering of two-tenths of an ephah of fine flour mixed with oil—an offering made by fire to the LORD, a pleasing aroma—and its drink offering of a quarter hin of wine. |
| 5 | Numbers 15:5–7 | With the burnt offering or sacrifice of each lamb, you are to prepare a quarter hin of wine as a drink offering. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — זְ֠בָחִים, Ze.va.chimgenerated
The Hebrew word זָבַח (zavach) is a verb that means 'to sacrifice' or 'to slaughter an animal for a religious offering.' It carries the connotation of offering something valuable to God, often in the context of worship. In this verse, it is used in the sequential imperfect tense, indicating an ongoing action performed by the assembly.
The noun form זֶ֫בַח (zebach) means 'sacrifice' and refers to the act of offering animals to God. This term encompasses various types of sacrifices, including those for feasts and covenant rituals, highlighting its significance in Israel's worship practices.
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 of the verse is וַיִּזְבְּח֣וּ, and they sacrificed, which governs the actions of the assembly. This verb is followed by a noun phrase indicating what they sacrificed: זְ֠בָחִים, sacrifices, and another verb phrase וַיַּעֲל֨וּ, and they offered up, which describes the act of offering burnt offerings.
The structure emphasizes the communal act of worship and the specific offerings made to the LORD, showcasing the assembly's devotion and the significance of their sacrifices.
Septuagint Backgroundgenerated
The Septuagint translates זָבַח as ἔθυσεν (ethusen), which means 'to offer a sacrifice.' This choice reflects a direct connection to the act of worship and aligns with the Greek understanding of sacrificial practices.
The term זֶ֫בַח is rendered as θυσίας (thusias), indicating a focus on the sacrificial aspect of the offerings, consistent with the Hebrew context of worship.
In plain words — the whole versegenerated
1 Chronicles 29:21 tells us that the day after David addressed the assembly, they offered a large number of sacrifices to the LORD, including a thousand bulls, rams, and lambs, along with drink offerings. This act of worship demonstrates their devotion and gratitude to God as they prepared for Solomon's kingship.
Frequently Asked Questionsgenerated
The assembly offered a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, indicating a large and significant act of worship.
The mention of the next day signifies the immediate response of the assembly to David's proclamation, highlighting their eagerness to honor God.
This verse illustrates the communal aspect of worship in Israel, where large numbers of sacrifices were offered as acts of devotion and gratitude to God.
The sacrifices were part of the celebration and acknowledgment of Solomon's upcoming reign, marking a new chapter in Israel's history.
Reflection Questionsgenerated
- In what ways can I show my gratitude to God through acts of worship?
- How does the communal aspect of worship in this verse inspire me to engage with my faith community?
- What sacrifices am I willing to make in my life to honor God?
- How can I prepare my heart for significant transitions in my life, just as Israel prepared for Solomon's kingship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Chronicles 29:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they sacrificed sacrifices unto the Lord,.... David and the congregation: and offered burnt offerings unto the Lord on the morrow after that day; not having time enough on that day to perform, at
Read John Gill on 1 Chronicles 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their
Read Robert Jamieson on 1 Chronicles 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto the Lord; before the ark which was there. For all Israel; either, 1. On the behalf of all Israel, to praise God in their names, to procure God’ s presence and blessing for them all. Or, 2. So many, that the feasts which, after the manner, were made of the remainders of the sacrifices, were abundantly sufficient for all the Israelites which were then present and desired to partake of them; or for all the governors of Israel there assembled, who may well pass under the name of all Israel, because they represented them all.
Read Matthew Poole on 1 Chronicles 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 29:21 And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, [even] a thousand bullocks, a thousand rams, [and] a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:Ver. 21. A thousand bullocks.] This was beyond those heathenish hecatombs, for which some are so renowned in histories. A great public sacrifice (properly of a hundred oxen) among the ancient Greeks and Romans, and hence extended to the religious sacrifices of other nations; a large number of animals offered or set apart for a sacrifice.
Read John Trapp on 1 Chronicles 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) On the morrow after that day (lĕ ?mohŏ ?rath hayyτm hahϋ); here only. (Comp. Jonah 4:7.) That is, on the day after the assembly. A thousand bullocks . . .—Heb., Bullocks a thousand, rams a thousand, &c., according to the later mode of speech; and their libations (Psalms 16:4; Exodus 29:40; Leviticus 23:13). And sacrifices in abundance for all Israel.—The word “sacrifices” (zĕ ?bβhξm) occurred in a general sense at the beginning of the verse. Here, in connexion with burnt-offerings, it has the special meaning of “thank-offerings” (shĕ ?lβmξm; Authorised Version, “peace-offerings,” Deuteronomy 12:6). See for both kinds of sacrifice, Leviticus 1:1 sqq.; Exodus 20:24; Exodus 24:5. For all…
Read Charles John Ellicott on 1 Chronicles 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. With their drink-offerings] The Targum says a thousand drink-offerings, making these libations equal in number to the other offerings. And sacrifices] These were peace-offerings, offered for the people, and on the flesh of which they feasted.
Read AdamClarke on 1 Chronicles 29 →CambridgeThe Cambridge Bible for Schools and Colleges21. And they sacrificed] Cp. 1 Chronicles 16:1-3.
Read Cambridge on 1 Chronicles 29 →Albert Barnes1798–1870Barnes' Notes on the BibleWith their drink offerings - i. e., with the drink-offerings appropriate to each kind of burnt-offering, and required by the Law to accompany them (see Numbers 15:5, Numbers 15:7,Numbers 15:10, etc.).
Read Albert Barnes on 1 Chronicles 29 →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
The next day they offered sacrifices and presented burnt offerings to the LORD: a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, and other sacrifices in abundance for all Israel.
They sacrificed sacrifices to Yahweh and offered burnt offerings to Yahweh on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and sacrifices in abundance for all Israel,
The next day they offered sacrifices and presented burnt offerings to the LORD: a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, and other sacrifices in abundance for all Israel.
The next day they made sacrifices and offered burnt sacrifices to the Lord (1,000 bulls, 1,000 rams, 1,000 lambs), along with their accompanying drink offerings and many other sacrifices for all Israel.
Tyndale line
And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:
And they sacrificed sacrifices unto Jehovah, and offered burnt-offerings unto Jehovah, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel,
And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel;
And they sacrificed sacrifices to the LORD, and offered burnt-offerings to the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel:
And they offred sacrifices vnto the Lord, and on the morowe after that day, they offered burnt offrings vnto the Lord, euen a thousande yong bullocks, a thousand rammes and a thousand sheepe, with their drinke offrings, and sacrifices in abundance for all Israel.
Strictly literal
And they sacrificed sacrifices to Jehovah, and offered up burnt-offerings to Jehovah, on the morrow after that day: a thousand bullocks, a thousand rams, a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel.
And they sacrifice to Jehovah sacrifices, and cause to ascend burnt-offerings to Jehovah on the morrow of that day, bullocks a thousand, rams a thousand, lambs a thousand, and their oblations, even sacrifices in abundance, for all Israel.
And they sacrifice sacrifices to YHWH, and cause burnt-offerings to ascend to YHWH on that next day: one thousand bullocks, one thousand rams, one thousand lambs, and their oblations, and sacrifices in abundance for all Israel.
And they sacrificed sacrifices unto the Lord, and they offered burnt-offerings unto the Lord, on the morrow after that day, one thousand bullocks, a thousand rams, a thousand sheep, with their drink-offerings, and [other] sacrifices in abundance for all Israel;
On the next day, they made sacrifices to Yahweh and offered burnt offerings to him. They offered a thousand bulls, a thousand rams, and a thousand lambs, with their drink offerings and sacrifices in abundance for all Israel.
From the Latin
And they sacrificed victims to the Lord: and they offered holocausts the next day, a thousand bullocks, a thousand rams, a thousand lambs, with their libations, and with every thing prescribed most abundantly for all Israel.
Simplified
The following day they presented sacrifices and burnt offerings to the Lord: one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and plenty of sacrifices for all of Israel.
And they made offerings to the Lord, and gave burned offerings to the Lord, on the day after, a thousand oxen, a thousand sheep, and a thousand lambs, with their drink offerings, and a great wealth of offerings for all Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) states that the next day, sacrifices and burnt offerings were presented to the LORD, specifying a thousand bulls, a thousand rams, and a thousand lambs, along with drink offerings and other sacrifices for all Israel. The Septuagint (LXX) aligns closely with the MT, matching 19 out of 20 words, although it presents the text with its own word order and articles, which may slightly alter the phrasing but retains the overall meaning. There are no significant differences between the MT and the LXX in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus further confirming the consistency of the MT and LXX in this context.
וַיִּזְבְּח֣וּ לַיהוָ֣ה׀ זְ֠בָחִים וַיַּעֲל֨וּ עֹל֜וֹת לַיהוָ֗ה לְֽמָחֳרַת֮ הַיּ֣וֹם הַהוּא֒ פָּרִ֨ים אֶ֜לֶף אֵילִ֥ים אֶ֛לֶף כְּבָשִׂ֥ים אֶ֖לֶף וְנִסְכֵּיהֶ֑ם וּזְבָחִ֥ים לָרֹ֖ב לְכָל־ יִשְׂרָאֵֽל׃
19 of the 20 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 1 Chronicles 29:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Hc/Vhw3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
N-fp — Noun common · feminine plural absoluteHNcfpa
See SACRIFICE.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HTd/Pp3ms — Particle · pronounHTd/Pp3ms
פַּר (par) refers to a young bull or steer. It is derived from a root that suggests strength or breaking forth. The term encompasses meanings like bullock and calf, indicating its use in contexts related to livestock.
פַּר 132 n.m. young bull, steer
base
H6499 פַּר young bull, steer
6499 par par
or par {pawr}; from 6565; a bullock (apparently as breaking
forth in wild strength, or perhaps as dividing the hoof):--(+
young) bull(-ock), calf, ox.
see HEBREW for 06565
פַּר (par) — bullock.
young bull, steer, bullock
N-mp — Noun common · masculine plural absoluteHNcmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
N-mp — Noun common · masculine plural absoluteHNcmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
כֶּ֫בֶשׂ (*kebes*) means 'lamb' and can also refer to a young ram or sheep. The word is derived from an unused root suggesting a meaning related to dominance. It appears in various contexts in the Old Testament, primarily denoting young sheep.
כֶּ֫בֶשׂ 107 n.m. lamb
base
H3532 כֶּ֫בֶשׂ lamb
3532 kebes keh-bes'
from an unused root meaning to dominate; a ram (just old
enough to butt):--lamb, sheep.
כֶּ֫בֶשׂ (ke.ve.s) — lamb.
lamb, sheep, young ram
N-mp — Noun common · masculine plural absoluteHNcmpa
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29:2,13-40) etc. [On the paschal lamb see PASSOVER]
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3mp
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
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
N-proper — 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.