Deuteronomy 33:10 — Word Study
WLCיוֹר֤וּ מִשְׁפָּטֶ֙יךָ֙ לְיַעֲקֹ֔ב וְתוֹרָתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַֽל־ מִזְבְּחֶֽךָ׃
BSAHe will teachyârâh▸ [instruct, guide] Your ordinancesmishpâṭ [judgments, decisions] to JacobYaʻăqôb [Israel, the chosen people] and Your lawtôwrâh [instruction, Torah] to IsraelYisrâʼêl he will setsûwm▸ [place, offer] incenseqᵉṭôwrâh△ [fragrant perfume, worship] before Youʼaph [in Your presence, to Your face] and whole burnt offeringskâlîyl [complete, entire, sacrifices, atonement] onʻal Your altarmizbêach [sacred place, worship center]
| Greek | English | Parsing |
|---|---|---|
| יוֹר֤וּ | they will teach | Verb, Hiphil, imperfect third person masculine plural |
| מִשְׁפָּטֶ֙יךָ֙ | judgments your | Noun common masculine plural construct, suffix |
| לְיַעֲקֹ֔ב | to Jacob | Preposition, noun proper masculine |
| וְתוֹרָתְךָ֖ | and law your | Conjunction, noun common feminine singular construct, suffix |
| לְיִשְׂרָאֵ֑ל | to Israel | Preposition, noun proper |
| יָשִׂ֤ימוּ | they will put | Verb, Qal, imperfect third person masculine plural |
| קְטוֹרָה֙ | incense | Noun common, feminine singular absolute |
| בְּאַפֶּ֔ךָ | in nose your | Preposition, noun common masculine singular construct, suffix |
| וְכָלִ֖יל | and [the] whole offering | Conjunction |
| עַֽל־ | on | Preposition |
| מִזְבְּחֶֽךָ׃ | altar your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will teach Your ordinances to Jacob and Your law to Israel; he will set incense before You and whole burnt offerings on Your altar. |
| KJV | They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. |
| ASV | They shall teach Jacob thine ordinances, And Israel thy law: They shall put incense before thee, And whole burnt-offering upon thine altar. |
| YLT | They teach Thy judgments to Jacob, And Thy law to Israel; They put perfume in Thy nose, And whole burnt-offering on Thine altar. |
| WEB | They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar. |
| BBE | They will be the teachers of your decisions to Jacob and of your law to Israel: the burning of perfumes before you will be their right, and the ordering of burned offerings on your altar. |
Where they part company is יוֹר֤וּ — see How Translations Differ.
Two main clauses with additional phrases providing detail about the teaching and worship actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרָה
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 33:10
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 — Moses Blesses the Tribes of Israelgenerated
Deuteronomy 33:10 describes how a teacher will guide Jacob and Israel in God's ordinances and law, emphasizing the importance of instruction and worship in the community. This passage is part of Moses' final blessings to the tribes, highlighting their roles and responsibilities as they prepare to enter the Promised Land, and it reflects the ongoing relationship between God and His chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 17:9–11 | You are to go to the Levitical priests and to the judge who presides at that time. Inquire of them, and they will give you a verdict in the case. |
| 2 | Deuteronomy 24:8 | In cases of infectious skin diseases, be careful to diligently follow everything the Levitical priests instruct you. Be careful to do as I have commanded them. |
| 3 | Leviticus 10:11 | so that you may teach the Israelites all the statutes that the LORD has given them through Moses.” |
| 4 | 2 Chronicles 17:8–10 | accompanied by certain Levites—Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-adonijah—along with the priests Elishama and Jehoram. |
| 5 | 2 Chronicles 30:22 | And Hezekiah encouraged all the Levites who performed skillfully before the LORD. For seven days they ate their assigned portion, sacrificing fellowship offerings and giving thanks to the LORD, the God of their fathers. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יוֹר֤וּ, yo.Rugenerated
The verb יוֹר֤וּ (*yo.Ru*) is a Hiphil imperfect form of the root יָרָה (*yarah*), which means 'to teach' or 'to show.' It conveys the act of instructing or guiding others, much like pointing out a path. This word appears frequently in contexts of teaching, especially regarding God's commandments.
The use of the Hiphil stem indicates that the subject is causing someone else to learn or understand something. Here, it emphasizes the role of the teacher in conveying God's laws to the people, ensuring that they are aware of their duties and the expectations placed upon them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses teach for יוֹר֤וּ.
Sentence Structuregenerated
The verse consists of two main clauses, each with a verb: יוֹר֤וּ (*they will teach*) and יָשִׂ֤ימוּ (*they will put*). The first clause focuses on the teaching of ordinances and law, while the second clause describes the act of offering incense and burnt offerings.
The structure emphasizes the dual aspects of instruction and worship. The verbs are central, with the objects and prepositional phrases providing context for the actions being described.
Septuagint Backgroundgenerated
The Septuagint translates יוֹר֤וּ as δηλώσουσιν (*they will declare*), which shifts the focus slightly from teaching to proclaiming. This choice suggests a broader interpretation of the role of the teacher as one who makes known God's laws rather than just instructing.
This rendering indicates a potential widening of the concept of teaching to include public declaration, reflecting the communal aspect of the instruction being given to Israel.
In plain words — the whole versegenerated
Deuteronomy 33:10 tells us that a teacher will instruct Jacob and Israel in God's laws and ordinances. This teacher will also offer incense and whole burnt offerings at the altar, highlighting the importance of worship and obedience in the life of God's people.
Frequently Asked Questionsgenerated
Teaching God's ordinances involves instructing the people in His laws and judgments, guiding them in how to live righteously according to His will.
Incense symbolizes prayer and worship, representing the people's offerings and devotion to God.
The teacher's role is to guide the people in understanding God's laws, ensuring they live according to His commandments.
Burnt offerings represent total dedication and atonement, symbolizing the people's commitment to God and their need for forgiveness.
Reflection Questionsgenerated
- How can I apply the teachings of God's ordinances in my daily life?
- What does it mean to me to offer worship to God, and how can I do that more fully?
- In what ways can I act as a teacher or guide for others in understanding God's laws?
- How do the concepts of sacrifice and worship connect in my relationship with God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 33:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall teach Jacob thy statutes, and Israel thy law,.... The priests and Levites, being dispersed among each of the tribes, having cities in them allotted to them, taught the people the laws,
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; Of Levi he said.
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, i.e. the priests and Levites. Before thee, i.e. upon thine altar of incense, which stood before the ark, the place of God’ s special presence.
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.Ver. 10. They shall teach Jacob.] Apt and able to teach must all ministers be, as Paul. Praedicationis officium suscipit, quisquis ad sacerdotium accedit, saith Gregory: He is no minister that is no teacher. Aidanus, the first bishop of Durham, A.D. 636, neglected no duty of a good pastor, travelling up and down the country, even on foot, to preach the gospel, giving whatsoever he could get unto the poor, and by the example of his own virtues instructing, as well as by word and doctrine. Amongst the Greeks, tragedians and comedians were…
Read John Trapp on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. They shall teach Jacob, c.] This was the office of the Levites, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, "My covenant was with him of life and peace," Malachi 2:5 and, "The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;" Malachi 2:6. These words are a sufficient comment on the words of the text.
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges10. judgements … law] Heb. Mishpaṭ ?im … Torah cp. Deuteronomy 17:9 ff. The earlier priest was a teacher and judge (Hosea 4:6, Micah 3:11); and of his functions these also come first here, and are followed by his offices in the ritual of expiation. incense] Rather smoke of sacrifice; for in the earlier Heb. literature, Isaiah 1:13, 1 Samuel 2:16, Amos 4:5, Hosea 4:13; Hosea 11:2, the noun ḳ ?eṭ ?τreth (here ḳ ?eṭ ?τrah) and the vb ḳ ?iṭ ?ṭ ?er refer always to such smoke and not to incense. Of the use of incense in Israel’s worship there is no evidence before the 7th cent. b.c.; Jeremiah 6:20 appears to regard frankincense as an innovation. At Ta‘anach Sellin unearthed an incense altar which…
Read Cambridge on Deuteronomy 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. They shall teach Jacob thy judgments — The priests are to be of the tribe of Levi, the divinely appointed teachers.
Read Daniel Denison Whedon on Deuteronomy 33 →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
He will teach Your ordinances to Jacob and Your law to Israel; he will set incense before You and whole burnt offerings on Your altar.
They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.
He will teach Your ordinances to Jacob and Your law to Israel; he will set incense before You and whole burnt offerings on Your altar.
They will teach Jacob your ordinances and Israel your law; they will offer incense as a pleasant odor, and a whole offering on your altar.
Tyndale line
They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
They shall teach Jacob thine ordinances, And Israel thy law: They shall put incense before thee, And whole burnt-offering upon thine altar.
They shall teach Jacob thy judgments, And Israel thy law: They shall put incense before thee, And whole burnt offering upon thine altar.
They shall teach Jacob thy judgments, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thy altar.
They shall teach Iaakob thy iudgements, and Israel thy Lawe: they shall put incense before thy face, and the burnt offring vpon thine altar.
Strictly literal
They shall teach Jacob thine ordinances, And Israel thy law: They shall put incense before thy nostrils, And whole burnt-offering upon thine altar.
They teach Thy judgments to Jacob, And Thy law to Israel; They put perfume in Thy nose, And whole burnt-offering on Thine altar.
They teach Your judgments to Jacob, || And Your law to Israel; They put incense in Your nose, || And whole burnt-offering on Your altar.
They shall teach thy ordinances unto Jacob, and thy law unto Israel: they shall put incense before thee, and whole burnt-sacrifice upon thy altar.
He teaches Jacob your decrees and Israel your law. He will put incense before you and whole burnt offerings on your altar.
From the Latin
Thy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath and holocaust upon thy altar.
Simplified
They will teach your regulations to Jacob and your law to Israel. They will place incense before you, and sacrifice whole burnt offerings on your altar.
They will be the teachers of your decisions to Jacob and of your law to Israel: the burning of perfumes before you will be their right, and the ordering of burned offerings on your altar.
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 other witnesses, including the Samaritan Pentateuch and the Dead Sea Scrolls, show some variations from the Masoretic Text. The Samaritan Pentateuch differs in three words, using קטרה (*smoke sacrifice*) instead of קְטוֹרָה (*incense*), and אפיך (*your nose*) instead of בְּאַפֶּךָ (*in your face*). The Dead Sea Scrolls have partial restorations but align closely with the Masoretic Text in overall content.
יוֹר֤וּ מִשְׁפָּטֶ֙יךָ֙ לְיַעֲקֹ֔ב וְתוֹרָתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַֽל־ מִזְבְּחֶֽךָ׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
יורו משׁפטיך ליעקב ותורתיך לישׂראל ישׂימו קטרה באפיך וכליל על מזבחך
3 words differ from the Masoretic Text: תורתיך (instruction), קטרה (smoke sacrifice), אפיך (nose)
יור משפטי׳ך ליעקב [ותורת׳ך] לישראל ישם קטורה באפ׳ך וכלל על מזבח׳ך
6 words on the leather — 4 partly restored, 1 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 33:10
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 יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
קְטוֹרָה (qtowrah) refers to the smoke of sacrifice and is associated with incense. It is derived from the root word for perfume. The term appears in contexts related to offerings, specifically noted in Deuteronomy 33:10.
קְטוֹרָה n.m. smoke of sacrifice;—abs. Dt 33:10
ref
H6988 קְטוֹרָה smoke of sacrifice
6988 qtowrah ket-o-raw'
from 6999; perfume:--incense.
see HEBREW for 06999
קְטוֹרָה (qe.to.rah) — incense.
smoke of sacrifice, incense
N-fs — Noun common · feminine singular absoluteHNcfsa
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, translated "incense" in several passages in Isa and Jer in the King James Version, is properly "frankincense," and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Ex 30:1…
Incense
A fragrant composition prepared by the “art of the apothecary.” It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).
from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (
A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
כָּלִיל (kaliyl) means entire or whole, and can refer specifically to a sacrifice that is completely consumed, known as a holocaust. It functions as an adjective, adverb, and noun, covering meanings like perfect and wholly. The entries emphasize its use in contexts of totality and completeness.
כָּלִיל adj. and subst. entire, whole, holocaust
base
H3632 כָּלִיל entire, whole, holocaust
3632 kaliyl kaw-leel'
from 3634; complete; as noun, the whole (specifically, a
sacrifice entirely consumed); as adverb, fully:--all, every
whit, flame, perfect(-ion), utterly, whole burnt offering
(sacrifice), wholly.
see HEBREW for 03634
כָּלִיל (ka.lil) — entire.
adj
1) entire, all, perfect
adv
2) entirety
subst
3) whole, whole burnt offering, holocaust, entirety
Conj | Adj — ConjunctionHC/Aamsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms