Deuteronomy 27:7 — Word Study
WLCוְזָבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהוָ֥ה אֱלֹהֶֽיךָ׃
BSAThereshâm you are to sacrificezâbach [offer, immolate] [your] peace offeringsshelem [to show thanks, express gratitude] eating themʼâkal [devour, consume] and rejoicingsâmach [being glad, celebrating] in the presencepânîym [face, before] of the LORDYᵉhôvâh [Yehovah, the supreme God] your Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְזָבַחְתָּ֥ | and you will sacrifice | Verb, Qal, sequential perfect second person masculine singular |
| שְׁלָמִ֖ים | peace offerings | Noun common, masculine plural absolute |
| וְאָכַ֣לְתָּ | and you will eat [them] | Verb, Qal, sequential perfect second person masculine singular |
| שָּׁ֑ם | there | Adverb |
| וְשָׂ֣מַחְתָּ֔ | and you will rejoice | Verb, Qal, sequential perfect second person masculine singular |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֶֽיךָ׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There you are to sacrifice your peace offerings, eating them and rejoicing in the presence of the LORD your God. |
| KJV | And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God. |
| ASV | and thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before Jehovah thy God. |
| YLT | and sacrificed peace-offerings, and eaten there, and rejoiced before Jehovah thy God, |
| WEB | You shall sacrifice peace offerings, and shall eat there. You shall rejoice before Yahweh your God. |
| BBE | And you are to make your peace-offerings, feasting there with joy before the Lord your God. |
Where they part company is וְזָבַחְתָּ֥ — see How Translations Differ.
The main clause is followed by two verb phrases and a prepositional phrase, indicating a sequence of actions in worship.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & 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 — Deuteronomy 27:7
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 — Instructions for Worshipgenerated
Deuteronomy 27:7 is part of a larger section where Moses instructs the Israelites on how to worship God properly. This includes specific offerings, such as peace offerings, which are meant to express gratitude and fellowship with God. The context emphasizes the importance of worshiping God with joy and sincerity, as seen in the surrounding verses that discuss building altars and writing the law.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:1–17 | “If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD. |
| 2 | Leviticus 7:11–17 | Now this is the law of the peace offering that one may present to the LORD: |
| 3 | Acts 10:36 | He has sent this message to the people of Israel, proclaiming the gospel of peace through Jesus Christ, who is Lord of all. |
| 4 | Romans 5:1–10 | Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, |
| 5 | Ephesians 2:16–17 | and reconciling both of them to God in one body through the cross, by which He extinguished their hostility. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — שְׁלָמִ֖ים, she.la.Mimgenerated
The word שְׁלָמִים (shelem) refers to peace offerings, which are voluntary sacrifices made to express thanks or establish a relationship with God. It is derived from a root meaning requital, indicating a reciprocal relationship. The parsing as a masculine plural noun shows it refers to multiple offerings, highlighting the communal aspect of worship.
In this verse, the peace offerings are part of a ritual that includes eating and rejoicing, emphasizing the celebratory nature of these offerings. They are not merely sacrifices but are meant to foster a joyful relationship between the worshiper and God.
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 consists of several clauses, with the main verb וְזָבַחְתָּ֥ (and you will sacrifice) governing the actions that follow. The structure indicates a sequence of actions: first, to sacrifice, then to eat, and finally to rejoice.
The word order emphasizes the actions of the worshiper, placing the sacrificial act first, followed by the communal meal and the act of rejoicing, which reflects the holistic nature of worship in this context.
Septuagint Backgroundgenerated
The Septuagint translates וְזָבַחְתָּ֥ as θύσεις (you will offer), which carries a similar meaning but may reflect a slightly different nuance in the Greek understanding of sacrifice. This choice indicates a focus on the act of offering rather than the slaughter itself.
The translation of שְׁלָמִ֖ים as σωτηρίου suggests a broader interpretation of the peace offerings, possibly linking them to themes of salvation or deliverance, which aligns with the offerings' purpose of establishing peace and gratitude.
In plain words — the whole versegenerated
Deuteronomy 27:7 instructs the Israelites to offer peace offerings, eat them, and rejoice in the presence of the Lord. This shows the importance of gratitude and joy in their worship, reflecting a communal celebration with God.
Frequently Asked Questionsgenerated
Peace offerings are voluntary sacrifices made to express gratitude and establish friendship with God, as described in Leviticus.
Rejoicing reflects the joy of being in God's presence and acknowledges His blessings, which is central to the worship experience.
Peace offerings differ from other sacrifices in that they are voluntary and often shared in a communal meal, emphasizing fellowship with God.
Sacrificing in the presence of God signifies a relationship of gratitude and acknowledgment of His sovereignty, inviting His blessing on the offering.
Reflection Questionsgenerated
- How can I express gratitude to God in my life, similar to the peace offerings?
- What are some ways I can rejoice in God's presence during worship?
- In what ways do I see the importance of community in my worship practices?
- How can understanding the significance of peace offerings enhance my relationship with God?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Deuteronomy 27:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall offer peace offerings,.... Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered them; and the rest to the owner that brought them,
Read John Gill on Deuteronomy 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Peace offerings—i.e., offerings for health, salvation, or deliverance already granted. On this occasion, the passage of Jordan, and the arrival of Israel in the heart of the country, would be good ground for thanksgiving before God. And shalt eat there, and rejoice.-The peace offerings were the only kind of which the worshipper and his family might partake. They were, therefore, the natural accompaniment of rejoicing and thanksgiving.
Read Charles John Ellicott on Deuteronomy 27 →CambridgeThe Cambridge Bible for Schools and Colleges7. peace offerings] Heb. shelamîm, rather offerings in fulfilment of laws and vows; not elsewhere in Deut. and here representing the zebaḥ ?îm, EVV. sacrifices, of Deuteronomy 12:6, etc.; as the vb. here conjoined with it shows. eat … reioice, etc.] Phrases of D; see on Deuteronomy 12:7.
Read Cambridge on Deuteronomy 27 →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
There you are to sacrifice your peace offerings, eating them and rejoicing in the presence of the LORD your God.
You shall sacrifice peace offerings, and shall eat there. You shall rejoice before Yahweh your God.
There you are to sacrifice your peace offerings, eating them and rejoicing in the presence of the LORD your God.
Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.
Tyndale line
And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.
and thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before Jehovah thy God.
and thou shalt sacrifice peace offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.
And thou shalt offer peace-offerings, and shalt eat there, and rejoice before the LORD thy God.
And thou shalt offer peace offrings, and shalt eate there and reioyce before the Lord thy God:
Strictly literal
And thou shalt sacrifice peace-offerings, and shalt eat there, and rejoice before Jehovah thy God.
and sacrificed peace-offerings, and eaten there, and rejoiced before Jehovah thy God,
and sacrificed peace-offerings, and eaten there, and rejoiced before your God YHWH,
And thou shalt slay peace-offerings, and eat [them] there; and thou shalt rejoice before the Lord thy God.
and you will sacrifice fellowship offerings and will eat there; you will rejoice before Yahweh your God.
From the Latin
And shalt immolate peace victims, and eat there, and feast before the Lord thy God.
Simplified
That is also where you are to sacrifice and eat your peace offerings, celebrating in the presence of the Lord your God.
And you are to make your peace-offerings, feasting there with joy before the Lord your God.
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 is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint also matches closely, showing consistency across these ancient witnesses, although the Dead Sea Scrolls contain some restored words, indicating partial preservation.
וְזָבַחְתָּ֥ שְׁלָמִ֖ים וְאָכַ֣לְתָּ שָּׁ֑ם וְשָׂ֣מַחְתָּ֔ לִפְנֵ֖י יְהוָ֥ה אֱלֹהֶֽיךָ׃
8 of the 8 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.
וזבחת שׁלמים ואכלת שׁם ושׂמחת לפני יהוה אלהיך
Agrees with the Masoretic Text here, word for word.
[וזבחת] [שלמים] [ואכלת] שם ושמחת [לפני] יהוה אלהי׳ך
1 word on the leather — 3 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 27:7
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-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
שֶׁ֫לֶם (shelem) refers to a type of voluntary sacrifice, specifically a peace offering made in thanks or to establish friendship or alliance. It is derived from the root meaning requital. The entries consistently emphasize its role as a sacrifice of thanks.
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
base
H8002 שֶׁ֫לֶם sacrifice for alliance or friendship, ‘peace-offering’
8002 shelem sheh'-lem
from 7999; properly, requital, i.e. a (voluntary) sacrifice
in thanks:--peace offering.
see HEBREW for 07999
שֶׁ֫לֶם (she.lem) — peace offering.
1) peace offering, requital, sacrifice for alliance or friendship
1a) voluntary sacrifice of thanks
N-mp — Noun common · masculine plural absoluteHNcmpa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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).
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)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms