Exodus 30:1 — Word Study
WLCוְעָשִׂ֥יתָ מִזְבֵּ֖חַ מִקְטַ֣ר קְטֹ֑רֶת עֲצֵ֥י שִׁטִּ֖ים תַּעֲשֶׂ֥ה אֹתֽוֹ׃
BSAYou are also to makeʻâsâh [create, construct] an altarmizbêach [place of sacrifice, for burning offerings] of acaciashiṭṭâh woodʻêts [shittim wood, a strong and durable tree] for the burningmiqṭâr△ [fumigation, ritual purification] of incenseqᵉṭôreth [sweet smoke, a pleasing aroma to God]
| Greek | English | Parsing |
|---|---|---|
| וְעָשִׂ֥יתָ | and you will make | Verb, Qal, sequential perfect second person masculine singular |
| מִזְבֵּ֖חַ | an altar | Noun common, masculine singular absolute |
| מִקְטַ֣ר | a place of smoke of | Noun common, masculine singular construct |
| קְטֹ֑רֶת | incense | Noun common, feminine singular absolute |
| עֲצֵ֥י | wood of | Noun common, masculine plural construct |
| שִׁטִּ֖ים | acacia | Noun common, masculine plural absolute |
| תַּעֲשֶׂ֥ה | you will make | Verb, Qal, imperfect second person masculine singular |
| אֹתֽוֹ׃ | the object marker it | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “You are also to make an altar of acacia wood for the burning of incense. |
| KJV | And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. |
| ASV | And thou shalt make an altar to burn incense upon: of acacia wood shalt thou make it. |
| YLT | 'And thou hast made an altar [for] making perfume; [of] shittim wood thou dost make it; |
| WEB | “You shall make an altar to burn incense on. You shall make it of acacia wood. |
| BBE | And you are to make an altar for the burning of perfume; of hard wood let it be made. |
Translations agree on the essential meaning of the verse, focusing on the construction of the altar for incense.
The sentence has a main clause followed by a purpose clause, clearly indicating the action and its intended function.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
1 of 8 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 — Exodus 30:1
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 the Altar of Incensegenerated
Exodus 30:1 outlines God's command to Moses regarding the construction of an altar specifically for burning incense. This altar plays a crucial role in the worship practices of the Israelites, highlighting the importance of incense as a symbol of prayer and divine communication. The following verses provide additional details about the dimensions and materials of the altar, emphasizing the significance of proper worship in the Tabernacle's design and function.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 30:7–8 | And Aaron is to burn fragrant incense on it every morning when he tends the lamps. |
| 2 | Exodus 37:25–28 | He made the altar of incense out of acacia wood. It was square, a cubit long, a cubit wide, and two cubits high. Its horns were of one piece. |
| 3 | Exodus 40:5 | Place the gold altar of incense in front of the ark of the Testimony, and hang the curtain at the entrance to the tabernacle. |
| 4 | Leviticus 4:7–18 | The priest must then put some of the blood on the horns of the altar of fragrant incense that is before the LORD in the Tent of Meeting. And he is to pour out the rest of the bull’s blood at the base of the altar of burnt offering at the entrance to the Tent of Meeting. |
| 5 | 1 Kings 6:20 | The inner sanctuary was twenty cubits long, twenty cubits wide, and twenty cubits high. He overlaid the inside with pure gold, and he also overlaid the altar of cedar. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מִזְבֵּחַ, miz.Be.achgenerated
The word מִזְבֵּחַ (mizbeach) refers to an altar, a place designated for sacrifices and offerings to God. It is derived from a root meaning to slay or kill, indicating its sacrificial function. In this verse, it signifies the physical structure where the burning of incense occurs, which is an essential part of Israel's worship.
The altar serves as a focal point for ritual practices, emphasizing the connection between the people and God through offerings. Its construction from acacia wood further signifies durability and strength, reflecting the enduring nature of the covenant relationship.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term altar to convey the Hebrew מִזְבֵּחַ.
Sentence Structuregenerated
The main verb of the verse is עָשִׂ֥יתָ, and you will make, which governs the entire construction. The sentence structure includes a noun phrase indicating the object (the altar) and additional phrases detailing its purpose and materials.
The Hebrew word order places emphasis on the action of making the altar, followed by the specifications of its construction and use, illustrating the importance of this ritual element in worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִזְבֵּחַ is translated as θυσιαστήριον, which also means altar. This choice reflects a consistent understanding of the altar's function as a place for sacrifices.
The Greek term ποιήσεις corresponds to the Hebrew עָשָׂה, indicating the act of making or creating, maintaining the emphasis on the construction of the altar.
In plain words — the whole versegenerated
Exodus 30:1 instructs Moses to make an altar of acacia wood for burning incense. This altar is essential for the worship of God and represents a place where offerings and prayers are presented.
Frequently Asked Questionsgenerated
The altar represents a sacred space for making offerings to God, particularly through the burning of incense, which symbolizes prayer.
Acacia wood is known for its strength and durability, making it suitable for a significant structure like the altar.
Burning incense represents the prayers of the people rising to God, serving as a pleasing aroma in worship.
This verse emphasizes the importance of proper worship practices and the physical elements involved in approaching God.
Reflection Questionsgenerated
- What does the altar symbolize in my own worship practices?
- How can I ensure that my offerings to God are pleasing to Him?
- In what ways can I incorporate rituals or symbols into my worship that reflect my relationship with God?
- What materials or resources do I have that I can dedicate to my worship of God?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the altar and incense in their writings, interpreting them as symbols of prayer and divine communication.
An altar to burn incense: This burning of incense was an emblem of prayer, ascending to God from an inflamed heart. See Ps. 140. 2; Apoc. 5. 8, and 8. 4.Early Church Fathers on Exodus 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 30:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt make an altar to burn incense upon,.... The Targums of Onkelos and Jonathan call it incense of spices, properly enough, for it was made of various spices; of which see Exodus 30:34 and
Read John Gill on Exodus 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. Thou shalt make an altar ... Its material was to be like that of the ark of the testimony, but its dimensions very small.
Read Robert Jamieson on Exodus 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEXODUS CHAPTER 30 He commands to make an altar for incense, and of what, . The length and breadth of it, . The form of it, . Whereon the priest was to kindle incense every morning, being commanded, . All the children of Israel to bring half a shekel for their souls, . A laver of brass, ,18; wherein Aaron and his sons wash their hands and their feet, . The making the oil of holy ointment, . Its use, . None might make the like, ,33. The composition of the perfume, . Incense signifies the prayers of God’ s people, ; which are not acceptable to God except they be offered upon the true altar, Christ. This incense also was useful to correct the bad smell of the sacrifices, which were offered on…
Read Matthew Poole on Exodus 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 30:1 And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it.Ver. 1. An altar to burn incense upon.] Shadowing Christ, as perfuming and presenting the prayers of saints, and obtaining answer thereto "from the four horns of the golden altar which is before God."
Read John Trapp on Exodus 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXX. THE ALTAR OF INCENSE.(1) Thou shalt make an altar to burn incense upon.—Why the directions concerning the altar of incense were delayed until this place, instead of being given when the rest of the furniture of the holy place was described (Exodus 25), it is impossible to say. But there is certainly no reason to suspect a dislocation of the text. The mode in which Aaron is spoken of in Exodus 30:7-10 implies a previous mention of his consecration to the high priesthood. That incense would be among the offerings which God would require to be offered to Him had appeared already in Exodus 25:6. Its preciousness, its fragrance, and its seeming to mount in cloud after cloud to heaven, gave…
Read Charles John Ellicott on Exodus 30 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXX The altar of burnt incense, 1. Dimensions, 2. Golden crown, 3. Rings and staves, 4, 5. Where placed, 6, 7. Use, 8-10. The ransom price of half a shekel, 11-13. Who were to pay it, 14. The rich and the poor to pay alike, 15. The use to which it was applied, 16. The brazen laver, and its uses, 17-21. The holy anointing oil, and its component parts, 22-25. To be applied to the tabernacle, ark, golden table, candlestick, altar of burnt-offerings, and the laver, 26-29. And to Aaron and his sons, 30. Never to be applied to any other uses, and none like it ever to be made, 31-33. The perfume, and how made, 34, 35. Its use, 36. Nothing similar to it ever to be made, 37, 38. NOTES ON…
Read AdamClarke on Exodus 30 →CambridgeThe Cambridge Bible for Schools and Colleges1–10. The Altar of incense: its construction and place (vv. 1–6), and its use (vv. 7–10). 1–6 (cf. Exodus 37:25-28, Exodus 40:26). The altar of incense was to be of acacia wood, overlaid with gold, a cubit (1½ ft.) broad and long, and 2 cubits (3 ft.) high; at its upper corners were to be four horns (cf. Exodus 27:2); a rim or moulding of gold was to run round it, probably near its top; and close under this moulding, on two of the opposite sides, there were to be two gold rings to receive the poles for carrying it. It was to stand in the Holy place, directly in front of the mercy-seat. A remarkable incense-altar, decorated with lions and composite animal figures, has been found at Taanach…
Read Cambridge on Exodus 30 →Albert Barnes1798–1870Barnes' Notes on the BibleExodus 37:25-28; Exodus 40:26-27. The altar of incense was to be a casing of boards of shittim wood Exodus 25:5, Exodus 25:18 inches square and three feet in height (taking the cubit as 18 inches),
Read Albert Barnes on Exodus 30 →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
“You are also to make an altar of acacia wood for the burning of incense.
“You shall make an altar to burn incense on. You shall make it of acacia wood.
“You are also to make an altar of acacia wood for the burning of incense.
“You are to make an altar for burning incense; you are to make it of acacia wood.
Tyndale line
And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.
And thou shalt make an altar to burn incense upon: of acacia wood shalt thou make it.
And thou shalt make an altar to burn incense upon: of acacia wood shalt thou make it.
And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.
Fvrthermore thou shalt make an altar for sweete perfume, of Shittim wood thou shalt make it.
Strictly literal
And thou shalt make an altar for the burning of incense: of acacia-wood shalt thou make it;
'And thou hast made an altar [for] making perfume; [of] shittim wood thou dost make it;
“And you have made an altar [for] making incense; you make it of shittim wood;
And thou shalt make an altar to burn incense upon, of shittim wood shalt thou make it.
You must make an altar to burn incense. You must make it with acacia wood.
From the Latin
Thou shalt make also an altar to burn incense, of setim wood.
Simplified
“Make from acacia wood an altar for burning incense.
And you are to make an altar for the burning of perfume; of hard wood let it be made.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with a close correspondence in the terms used for the altar and the act of making it. The Septuagint's rendering aligns with the Hebrew text, confirming the altar's significance in worship.
וְעָשִׂ֥יתָ מִזְבֵּ֖חַ מִקְטַ֣ר קְטֹ֑רֶת עֲצֵ֥י שִׁטִּ֖ים תַּעֲשֶׂ֥ה אֹתֽוֹ׃
7 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.
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 Exodus 30:1
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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 — Noun common · masculine singular absoluteHNcmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
The Hebrew word מִקְטָר (*miqtar*) refers to a place associated with fumigation, particularly in the context of sacrificial smoke, such as an altar or hearth. It is derived from a root meaning to burn or fume, and is specifically mentioned in Exodus 30:1.
[מַקְטֵר, מִקְטָר] n.m. place of sacrificial smoke;—cstr. Ex 30:1
ref
H4729 מַקְטֵר, מִקְטָר
4729 miqtar mik-tawr'
from 6999; something to fume (incense) on i.e. a hearth
place:--to burn...upon.
see HEBREW for 06999
מִקְטָר (miq.tar) — fumigation.
place of sacrificial smoke, altar, hearth, incense
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…
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
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…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-mp — Noun common · masculine plural constructHNcmpc
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…
שִׁטָּה (shittah) refers to the acacia tree and its wood. It is a feminine noun, primarily appearing in the plural form שִׁטִּים (shittim), which denotes sticks of wood. The entries consistently identify this word with the acacia, known for its thorns.
שִׁטָּה 27 n.f. acacia, tree and wood
base
H7848 שִׁטָּה acacia, tree and wood
7848 shittah shit-taw'
feminine of a derivative (only in the plural shittiym
{shit-teem'}; meaning the sticks of wood) from the same as
7850; the acacia (from its scourging thorns):--shittah,
shittim. See also 1029.
see HEBREW for 07850
see HEBREW for 01029
שִׁטָּה (shit.tah) — acacia.
acacia tree, acacia wood
N-fp — Noun common · masculine plural absoluteHNcmpa
a-ka'-sha (shiTTah, the shittah tree of the King James Version, Isa 41:19, and `atse-shiTTah, acacia wood; shittah wood the King James Version, Ex 25:5,10,13; 26:15,26; 27:1,6; De 10:3.): ShiTTah (= shinTah) is equivalent to the Arabic sant which is now the name of the Acacia Nilotica (NO, Leguminosae), but no doubt the name once included other species of desert acacias. If one particular species is indicated in the Old Testament it is probably the Acacia Seyal--the Arabic Seyyal--which yields the well-known gum- arabic This tree, which has finely leaves ular flowers, grows to a height of twenty feet or more, and its stem may sometimes reach two feet in thickness. The tree often assumes a characteristic umbrella-like form. The…
Acacia
(Heb. shittim) Ex. 25:5, R.V. probably the Acacia seyal (the gum-arabic tree); called the “shittah” tree (Isa. 41:19). Its wood is called shittim wood (Ex. 26:15,26; 25:10,13,23,28, etc.). This species (A. seyal) is like the hawthorn, a gnarled and thorny tree. It yields the gum-arabic of commerce. It is found in abundance in the Sinaitic peninsula.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms