2 Chronicles 23:17 — Word Study
WLCוַיָּבֹ֨אוּ כָל־ הָעָ֤ם בֵּית־ הַבַּ֙עַל֙ וַֽיִּתְּצֻ֔הוּ וְאֶת־ מִזְבְּחֹתָ֥יו וְאֶת־ צְלָמָ֖יו שִׁבֵּ֑רוּ וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֥י הַֽמִּזְבְּחֽוֹת׃
BSASo allkôl [the entire congregation, every individual] the peopleʻam wentbôwʼ▸ to the templebayith [house, place of worship] of BaalBaʻal [the Phoenician deity, a false god] and tore it downnâthats▸ [completely destroyed, demolished] They smashed the altarsmizbêach [broke into pieces, shattered, places of sacrifice, worship] and idolstselem [images, false representations] to piecesshâbar■ and killedhârag■ [slew, put to death] MattanMattân [a gift, the priest's name] the priestkôhên [one who serves God, a spiritual leader] of BaalBaʻal [the Phoenician deity, a false god] in front ofpânîym [before, in the presence of] the altarsmizbêach [places of sacrifice, worship]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֨אוּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| כָל־ | all | Noun common, masculine singular construct |
| הָעָ֤ם | the people | Particle, noun common masculine singular absolute |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| הַבַּ֙עַל֙ | Baal | Particle, noun |
| וַֽיִּתְּצֻ֔הוּ | and they pulled down it | Verb qal sequential imperfect third person masculine plural, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִזְבְּחֹתָ֥יו | altars its | Noun common feminine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| צְלָמָ֖יו | images its | Noun common masculine plural construct, suffix |
| שִׁבֵּ֑רוּ | they broke | Verb, Piel, perfect third person common plural |
| וְאֵ֗ת | and the object marker | Conjunction, particle |
| מַתָּן֙ | Mattan | Noun proper masculine |
| כֹּהֵ֣ן | [the] priest of | Noun common, masculine singular construct |
| הַבַּ֔עַל | Baal | Particle, noun |
| הָרְג֖וּ | they killed | Verb, Qal, perfect third person common plural |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| הַֽמִּזְבְּחֽוֹת׃ | the altars | Particle, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So all the people went to the temple of Baal and tore it down. They smashed the altars and idols to pieces and killed Mattan the priest of Baal in front of the altars. |
| KJV | Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars. |
| ASV | And all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars. |
| YLT | and all the people enter the house of Baal, and break it down, yea, his altars and his images they have broken, and Mattan priest of Baal they have slain before the altars. |
| WEB | All the people went to the house of Baal, broke it down, broke his altars and his images in pieces, and killed Mattan the priest of Baal before the altars. |
| BBE | Then all the people went to the house of Baal and had it pulled down, and its altars and images broken up; and Mattan, the priest of Baal, they put to death before the altars. |
Where they part company is מִזְבְּחֹתָ֥יו — see How Translations Differ.
The sentence is structured around a main action with multiple subsequent actions detailing the extent of the destruction.
4 commentators on this verse
Trapp, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
verbבּוֹא
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 — 2 Chronicles 23:17
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 Reformation of Worshipgenerated
2 Chronicles 23:17 describes a pivotal moment when the people of Judah, united under Jehoiada, turned away from Baal worship and destroyed the temple dedicated to this false god. This act was part of a broader movement to restore proper worship of the LORD, following a covenant made between Jehoiada, the king, and the people. The destruction of the temple and the killing of Mattan, the priest of Baal, signify a decisive break from idolatry and a commitment to the worship of Yahweh, as seen in the context of the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 34:4–7 | Then in his presence the altars of the Baals were torn down, and he cut to pieces the incense altars that were above them. He shattered the Asherah poles, the carved idols, and the cast images, crushed them to dust, and scattered them over the graves of those who had sacrificed to them. |
| 2 | 2 Kings 10:25–28 | When he had finished making the burnt offering, Jehu said to the guards and officers, “Go in and kill them. Do not let anyone out.” So the guards and officers put them to the sword, threw the bodies out, and went into the inner room of the temple of Baal. |
| 3 | 2 Kings 11:18 | So all the people of the land went to the temple of Baal and tore it down. They smashed the altars and idols to pieces, and they killed Mattan the priest of Baal in front of the altars. And Jehoiada the priest posted guards for the house of the LORD. |
| 4 | 2 Kings 18:4 | He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it. |
| 5 | Deuteronomy 12:3 | Tear down their altars, smash their sacred pillars, burn up their Asherah poles, cut down the idols of their gods, and wipe out their names from every place. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מִזְבְּחֹתָ֥יו, miz.be.cho.Tavgenerated
The word מִזְבֵּחַ (mizbeach) means 'altar' and is derived from a root meaning to slay or kill, indicating its use in sacrificial contexts. In this verse, it refers specifically to the altars associated with Baal worship, which the people destroyed.
The plural form מִזְבְּחֹתָיו indicates multiple altars, emphasizing the extent of idolatry that was present and the thoroughness of the people's actions in dismantling these places of false worship.
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 verse begins with the subject כָל־ הָעָם, the people, followed by the main verb וַיָּבֹ֨אוּ, and they went, indicating the action taken by the entire congregation. The structure follows with multiple clauses detailing the actions taken against the temple and its priest.
The actions are coordinated through a series of verbs: וַֽיִּתְּצֻ֔הוּ, they tore down, שִׁבֵּ֑רוּ, they broke, and הָרְג֖וּ, they killed, all emphasizing the decisive and violent nature of the actions taken.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִזְבְּחֹתָ֥יו is rendered as θυσιαστήρια, which means 'altars' and carries the same sacrificial connotation found in the Hebrew. This choice reflects the translators' understanding of the importance of these altars in the context of worship.
The Greek translation maintains the focus on the act of destroying these altars, aligning with the Hebrew's emphasis on the rejection of Baal worship.
In plain words — the whole versegenerated
2 Chronicles 23:17 tells us that all the people went to the temple of Baal and tore it down. They smashed the altars and idols to pieces and killed Mattan the priest of Baal in front of the altars. This act was a significant step in turning away from idolatry and restoring worship to the LORD.
Frequently Asked Questionsgenerated
Destroying the temple of Baal represented a decisive rejection of idolatry and a commitment to worship the LORD, as part of the covenant made by the people.
Mattan was the priest of Baal, and his killing signifies the complete break from the worship of this false god.
Tearing down the altars symbolizes the removal of false worship practices and the restoration of true worship of Yahweh.
This event is a direct result of the covenant made by Jehoiada, as the people committed to being the LORD's people and acted to eliminate idolatry.
Reflection Questionsgenerated
- What does this passage teach about the consequences of idolatry?
- How can we apply the principle of rejecting false worship in our lives today?
- What role does community play in turning towards true worship?
- In what ways can we actively participate in restoring worship to God in our own contexts?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 23:17 itself, not merely on the chapter around it.
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 23:17 Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.Ver. 17. Then all the people.] See 2 Kings 11:18. This was the joyful day that God’ s people had so long prayed for. Pray and look up: an answer will surely come down.
Read John Trapp on 2 Chronicles 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Brake it down.—Pulled it down.And brake.—And its altars, &c., they broke in pieces. Kings adds, “thoroughly.” (See 2 Kings 11:18.)
Read Charles John Ellicott on 2 Chronicles 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Mattan the priest] The Targum will not prostitute the term priest, but calls him כומרא cumera, priestling.
Read AdamClarke on 2 Chronicles 23 →CambridgeThe Cambridge Bible for Schools and Colleges17. Then all] R.V. And all. the house of Baal] When this was erected is not known, perhaps under Jehoram (2 Chronicles 21:6) or Ahaziah (2 Chronicles 22:3), but it was doubtless intended for the worship of the Tyrian Baal, for Athaliah was probably grand-daughter of a Tyrian king (cp. 2 Kings 8:18 with 1 Kings 16:31).
Read Cambridge on 2 Chronicles 23 →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
So all the people went to the temple of Baal and tore it down. They smashed the altars and idols to pieces and killed Mattan the priest of Baal in front of the altars.
All the people went to the house of Baal, broke it down, broke his altars and his images in pieces, and killed Mattan the priest of Baal before the altars.
So all the people went to the temple of Baal and tore it down. They smashed the altars and idols to pieces and killed Mattan the priest of Baal in front of the altars.
All the people went and demolished the temple of Baal. They smashed its altars and idols. They killed Mattan the priest of Baal in front of the altars.
Tyndale line
Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
And all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
And all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
Then all the people went to the house of Baal, and broke it down, and broke his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
And all the people went to the house of Baal, and destroyed, and brake his altars and his images, and slew Mattan the priest of Baal before the altars.
Strictly literal
And all the people went into the house of Baal, and broke it down; and they broke his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
and all the people enter the house of Baal, and break it down, yea, his altars and his images they have broken, and Mattan priest of Baal they have slain before the altars.
and all the people enter the house of Ba‘al, and break it down, indeed, they have broken his altars and his images, and they have slain Mattan priest of Ba‘al before the altars.
And then came all the people into the house of Ba'al, and pulled it down, and his altars and his images did they break in pieces, and Mathhan the priest of Ba'al they slew before the altars.
So all the people went to the house of Baal and tore it down. They smashed Baal's altars and his images to pieces, and they killed Mattan, the priest of Baal, in front of those altars.
From the Latin
And all the people went into the house of Baal, and destroyed it: and they broke down his altars and his idols: and they slew Mathan the priest of Baal before the altars.
Simplified
Everyone went to the Temple of Baal and tore down its altars and smashed the idols. They killed Mattan, the priest of Baal, right in front of the altar.
Then all the people went to the house of Baal and had it pulled down, and its altars and images broken up; and Mattan, the priest of Baal, they put to death before the altars.
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 describes how the people went to the temple of Baal, tore it down, smashed the altars and idols, and killed Mattan the priest of Baal in front of the altars. The Septuagint closely matches this account, with 17 out of 18 words corresponding to the Hebrew text, indicating a strong agreement in the overall narrative. However, the Septuagint's word order and articles differ from the Masoretic Text, reflecting its own stylistic choices rather than a divergence in content. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned here, suggesting they either do not survive for this verse or align with the Masoretic Text, which is consistent with the Septuagint's agreement.
וַיָּבֹ֨אוּ כָל־ הָעָ֤ם בֵּית־ הַבַּ֙עַל֙ וַֽיִּתְּצֻ֔הוּ וְאֶת־ מִזְבְּחֹתָ֥יו וְאֶת־ צְלָמָ֖יו שִׁבֵּ֑רוּ וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֥י הַֽמִּזְבְּחֽוֹת׃
17 of the 18 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 2 Chronicles 23:17
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
Art | N-proper — Particle · nounHTd/Ntmsa
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
צֶ֫לֶם (tselem) means 'image' or 'likeness,' and can refer to both physical representations and figurative concepts like illusion or semblance. It is derived from a root meaning to shade, suggesting a resemblance or representation. The term appears in contexts ranging from idols to mere appearances, with some entries noting its use in reference to images of tumors or heathen gods.
צֶ֫לֶם n.m. image
images
image, likeness, of resemblance
fig. = mere, empty, image, semblance
base
H6754 צֶ֫לֶם image . images
. image, likeness, of resemblance
. fig. = mere, empty, image, semblance
6754 tselem tseh'-lem
from an unused root meaning to shade; a phantom, i.e.
(figuratively) illusion, resemblance; hence, a representative
figure, especially an idol:--image, vain shew.
צֶ֫לֶם (tse.lem) — image.
1) image
1a) images (of tumours, mice, heathen gods)
1b) image, likeness (of resemblance)
1c) mere, empty, image, semblance (fig.)
Aramaic equivalent: tse.lem (צְלֵם "image" H6755)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מַתָּן (mattan) refers to a name associated with a priest of Baal in Jerusalem during the reign of Athaliah and the father of Shephatiah, mentioned in 2 Kings 11:18 and Jeremiah 38:1. The name is noted to mean 'a gift.' The entries consistently identify Mattan's roles without significant disagreement.
מַתָּן n.pr.m.
priest of Baal at Jerusalem
father of Shephatiah, in Judah
base
H4977 מַתָּן
4977 Mattan mat-tawn'
the same as 4976; Mattan, the name of a priest of Baal, and
of an Israelite:--Mattan.
see HEBREW for 04976
מַתָּן (mat.tan) — Mattan.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.11.18
§ Mattan = "a gift"
1) a priest of Baal in Jerusalem in the time of Athaliah
2) father of Shephatiah in the time of Jeremiah
מַתָּן (mat.tan) — Mattan.
A man living at the time of Divided Monarchy, only mentioned at Jer.38.1;
father of: Shephatiah (H8203O)
§ Mattan = "a gift"
1) a priest of Baal in Jerusalem in the time of Athaliah
2) father of Shephatiah in the time of Jeremiah
N-proper — Noun proper masculineHNpm
Mattan
Gift. (1.) A priest of Baal, slain before his altar during the reformation under Jehoiada (2 Kings 11:18).
(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary (Matt. 1:15).
(3.) The father of Shephatiah (Jer. 38:1).
(a gift). The priest of Baal slain before his altars in the idol temple at Jerusalem. (2 Kings 11:18; 2 Chronicles 23:17) He probably accompanied Athalia from Samaria. The father of Shephatiah. (Jeremiah 38:1)
Mattana, Mattenai, gifts; rains
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
Art | N-proper — Particle · nounHTd/Ntmsa
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20