Ezekiel 45:17 — Word Study
WLCוְעַֽל־ הַנָּשִׂ֣יא יִהְיֶ֗ה הָעוֹל֣וֹת וְהַמִּנְחָה֮ וְהַנֵּסֶךְ֒ בַּחַגִּ֤ים וּבֶחֳדָשִׁים֙ וּבַשַּׁבָּת֔וֹת בְּכָֽל־ מוֹעֲדֵ֖י בֵּ֣ית יִשְׂרָאֵ֑ל הֽוּא־ יַעֲשֶׂ֞ה אֶת־ הַחַטָּ֣את וְאֶת־ הַמִּנְחָ֗ה וְאֶת־ הָֽעוֹלָה֙ וְאֶת־ הַשְּׁלָמִ֔ים לְכַפֵּ֖ר בְּעַ֥ד בֵּֽית־ יִשְׂרָאֵֽל׃ ס
BSAAndʻal it shall behâyâh▸ the prince’s [part]nâsîyʼ [leader, ruler] [to provide] the burnt offeringsʻôlâh [sacrifices completely consumed by fire] grain offeringsminchâh [gifts of wheat or barley] and drink offeringsneçek [libations, ceremonial pours] for the feastschag [festivals, celebrations] New Moonschôdesh [lunar cycles, beginnings] and Sabbathsshabbâth [days of rest, worship] for allkôl the appointed feastsmôwʻêd [scheduled gatherings, sacred meetings] of the housebayith [family, nation] of IsraelYisrâʼêl ◂Hehûwʼ will provideʻâsâh▸ the sin offeringschaṭṭâʼâh [atoning sacrifices, purifications] grain offeringsminchâh [gifts of wheat or barley] burnt offeringsʻôlâh [sacrifices completely consumed by fire] and peace offeringsshelem [voluntary sacrifices, expressions of thanks] to make atonementkâphar [cover, reconcile, restore] forbᵉʻad the housebayith [family, nation] of IsraelYisrâʼêl
| Greek | English | Parsing |
|---|---|---|
| וְעַֽל־ | and on | Conjunction, preposition |
| הַנָּשִׂ֣יא | the prince | Particle, noun common masculine singular absolute |
| יִהְיֶ֗ה | it will be | Verb, Qal, imperfect third person masculine singular |
| הָעוֹל֣וֹת | the burnt offerings | Particle, noun common feminine plural absolute |
| וְהַמִּנְחָה֮ | and the grain offering | Conjunction, particle, noun common feminine singular absolute |
| וְהַנֵּסֶךְ֒ | and the drink offering | Conjunction, particle, noun common masculine singular absolute |
| בַּחַגִּ֤ים | at the festivals | Preposition, noun common masculine plural absolute |
| וּבֶחֳדָשִׁים֙ | and at the new moons | Conjunction, preposition, noun common masculine plural absolute |
| וּבַשַּׁבָּת֔וֹת | and on the sabbaths | Conjunction, preposition, noun common feminine plural absolute |
| בְּכָֽל־ | at all | Preposition, noun common masculine singular construct |
| מוֹעֲדֵ֖י | [the] appointed times of | Noun common, masculine plural construct |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| הֽוּא־ | he | Pronoun |
| יַעֲשֶׂ֞ה | he will provide | Verb, Qal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַחַטָּ֣את | the sin offering | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמִּנְחָ֗ה | the grain offering | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָֽעוֹלָה֙ | the burnt offering | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַשְּׁלָמִ֔ים | the peace offerings | Particle, noun common masculine plural absolute |
| לְכַפֵּ֖ר | to make atonement | Preposition, verb piel infinitive construct common |
| בְּעַ֥ד | for | Prep |
| בֵּֽית־ | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵֽל׃ ס | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And it shall be the prince’s part to provide the burnt offerings, grain offerings, and drink offerings for the feasts, New Moons, and Sabbaths—for all the appointed feasts of the house of Israel. He will provide the sin offerings, grain offerings, burnt offerings, and peace offerings to make atonement for the house of Israel. |
| KJV | And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. |
| ASV | And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and on the new moons, and on the sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel. |
| YLT | And on the prince are the burnt-offerings, and the present, and the libation, in feasts, and in new moons, and in sabbaths, in all appointed times of the house of Israel: he doth make the sin-offering, and the present, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel. |
| WEB | It shall be the prince’s part to give the burnt offerings, the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel. He shall prepare the sin offering, the meal offering, the burnt offering, and the peace offerings, to make atonement for the house of Israel.” |
| BBE | And the ruler will be responsible for the burned offering and the meal offering and the drink offering, at the feasts and the new moons and the Sabbaths, at all the fixed feasts of the children of Israel: he will give the sin-offering and meal offering and burned offering and the peace-offerings, to take away the sin of the children of Israel. |
Where they part company is in the interpretation of כַּפֵּ֖ר — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases detailing the offerings and their purposes.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהָיָה
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 — Ezekiel 45:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Duties of the Princegenerated
Ezekiel 45:17 describes the responsibilities of the prince regarding the offerings for the feasts, new moons, and sabbaths. This role is crucial for maintaining the spiritual life of the nation of Israel, ensuring that proper sacrifices are made for atonement and worship. The context emphasizes the importance of these rituals in the covenant relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 46:4–12 | The burnt offering that the prince presents to the LORD on the Sabbath day shall be six unblemished male lambs and an unblemished ram. |
| 2 | 2 Samuel 6:19 | Then he distributed to every man and woman among the multitude of Israel a loaf of bread, a date cake, and a raisin cake. And all the people departed, each for his own home. |
| 3 | 1 Kings 8:63–64 | And Solomon offered as peace offerings to the LORD 22,000 oxen and 120,000 sheep. So the king and all the Israelites dedicated the house of the LORD. |
| 4 | 1 Chronicles 16:2–3 | When David had finished sacrificing the burnt offerings and peace offerings, he blessed the people in the name of the LORD. |
| 5 | 1 Chronicles 29:3–9 | Moreover, because of my delight in the house of my God, I now give for it my personal treasures of gold and silver, over and above all that I have provided for this holy temple: |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — כַּפֵּ֖ר, le.kha.Pergenerated
The verb כַּפֵּ֖ר (*kaphar*) is a piel infinitive meaning 'to make atonement.' It is derived from a root that conveys the idea of covering or reconciling. This term is often used in the context of sacrifices that restore the relationship between God and His people, indicating both the act of atonement and the means by which it is achieved.
In this verse, the prince is tasked with making atonement for the house of Israel, highlighting the significance of his role in the sacrificial system. The use of this verb underscores the necessity of reconciliation and the ongoing need for purification within the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB) for comparison.
Sentence Structuregenerated
The main verb יִהְיֶ֗ה (*yihyeh*) governs the entire verse, indicating what the prince's responsibilities will be. The structure includes several noun phrases detailing the offerings and the contexts in which they are made.
The sentence's flow emphasizes the prince's duties and the various types of offerings, with the final clauses focusing on the act of atonement, which is central to the worship practices of Israel.
Septuagint Backgroundgenerated
The Septuagint translates כַּפֵּ֖ר with a term that conveys a similar meaning of atonement, indicating continuity in the understanding of this concept across translations. This choice reflects the importance of reconciliation in both the Hebrew and Greek contexts.
The use of the Greek word for atonement in the Septuagint underscores the significance of the sacrificial system as a means of restoring the relationship between God and His people.
In plain words — the whole versegenerated
Ezekiel 45:17 explains that the prince is responsible for providing various offerings for the feasts, new moons, and sabbaths, as well as making atonement for the house of Israel. This role is vital in maintaining the worship practices and spiritual health of the nation.
Frequently Asked Questionsgenerated
The prince is responsible for burnt offerings, grain offerings, drink offerings, sin offerings, and peace offerings.
Atonement is necessary to restore the relationship between God and His people, addressing sin and ensuring spiritual purity.
This verse outlines the systematic approach to worship, emphasizing the roles of leaders and the importance of various offerings during sacred times.
The term 'appointed feasts' refers to the scheduled gatherings and sacred meetings established by God for worship and celebration in Israel.
Reflection Questionsgenerated
- What significance do the offerings mentioned in this verse hold for our understanding of worship today?
- How can we apply the concept of atonement in our own lives and relationships?
- In what ways can we honor the roles of leaders in our spiritual communities?
- What can we learn from the structured approach to worship outlined in this verse?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 45:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall be the prince's part to give burnt offerings,.... Or, "upon the prince shall be the burnt offerings" (e); it shall lie upon him to provide them; who is not the high priest, as Jarchi;
Read John Gill on Ezekiel 45 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the people of the land shall give this oblation for the prince in Israel. No JFB commentary on these verses.
Read Robert Jamieson on Ezekiel 45 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prince’ s part; beside the share he gives to the daily sacrifice in the common charge, , the prince is bound also on solemnities to give sacrifices out of his own. Burnt-offerings: see Leviticus 1, where these are described. Meat-offerings rings: see , &c. Drink-offerings: see the drink-offering was ever joined with the meat-offering, ,16,19,22. In the feasts; which he doth particularly recount, as new moons, &c.; of all particularly to treat would be too long. He shall prepare: here lieth the main deciding circumstance, whether the secular or ecclesiastical prince be here intended. Some say this preparing is a sacerdotal act in order to offering; if so, it must be the high priest; but…
Read Matthew Poole on Ezekiel 45 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 45:17 And it shall be the prince’ s part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.Ver. 17. He shall prepare the sin offering.] Or, He shall offer, so some render it, and apply it to Christ. This prince then is in addition a priest of the tribe of Judah. See Psalms 110:4 Hebrews 7:11-28; Hebrews 8:1-6. Non mirum quod hic haereant Iudaei; here the Jews are puzzled. Oecolamp.
Read John Trapp on Ezekiel 45 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The prince’s part.—The prince, receiving these contributions from the people, was bound to provide the offerings on the various stated occasions of sacrifice. This is an entirely new feature, for the Mosaic law made no provision in regard to the source from which the festal sacrifices were to be obtained. What had been left to free-will offering now becomes established duty. Shall prepare.—The word means simply provide, not prepare in a priestly sense.
Read Charles John Ellicott on Ezekiel 45 →
CambridgeThe Cambridge Bible for Schools and Colleges17. In return for these dues paid him by the people the prince shall be charged with providing the sacrifices for public worship. he shall prepare] provide.The “feasts” were the three great festivals, passover or unleavened bread (easter), the feast of weeks, or pentecost, and the feast of ingathering or tabernacles at the end of the vintage. Ezekiel, however, seems to give no place to pentecost. all solemnities] i.e. stated seasons. A reconciling or “atoning” efficacy appears attributed by the prophet to all the various kinds of sacrifices.
Read Cambridge on Ezekiel 45 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-17. The people are to pay the prince 1/60 of their wheat and barley crop (Ezekiel 45:13), 1/100 of their oil (the cor being equal to the homer, which contained ten baths, Ezekiel 45:11), and 1/200 of their lambs.
Read Daniel Denison Whedon on Ezekiel 45 →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
And it shall be the prince’s part to provide the burnt offerings, grain offerings, and drink offerings for the feasts, New Moons, and Sabbaths—for all the appointed feasts of the house of Israel. He will provide the sin offerings, grain offerings, burnt offerings, and peace offerings to make atonement for the house of Israel.
It shall be the prince’s part to give the burnt offerings, the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel. He shall prepare the sin offering, the meal offering, the burnt offering, and the peace offerings, to make atonement for the house of Israel.”
And it shall be the prince’s part to provide the burnt offerings, grain offerings, and drink offerings for the feasts, New Moons, and Sabbaths—for all the appointed feasts of the house of Israel. He will provide the sin offerings, grain offerings, burnt offerings, and peace offerings to make atonement for the house of Israel.
It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.
Tyndale line
And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.
And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and on the new moons, and on the sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.
And it shall be the prince’s part to give the burnt offerings, and the meal offerings, and the drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin offering, and the meal offering, and the burnt offering, and the peace offerings, to make atonement for the house of Israel.
And it shall be the prince's part to give burnt-offerings, and meat-offerings, and drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin-offering, and the meat-offering, and the burnt-offering, and the peace-offerings, to make reconciliation for the house of Israel.
And it shalbe ye princes part to giue burnt offrings, and meat offrings, and drinke offrings in the solemne feasts and in the newe moones, and in the Sabbaths, and in all the hie feasts of the house of Israel: he shall prepare the sinne offring, and the meat offring, and the burnt offring, and the peace offrings to make reconciliation for the house of Israel.
Strictly literal
And it shall be the prince's part [to supply] the burnt-offerings, and the oblation, and the drink-offering, at the feasts, and at the new moons, and on the sabbaths, in all the solemnities of the house of Israel: it is he that shall prepare the sin-offering, and the oblation, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.
And on the prince are the burnt-offerings, and the present, and the libation, in feasts, and in new moons, and in sabbaths, in all appointed times of the house of Israel: he doth make the sin-offering, and the present, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.
And on the prince are the burnt-offerings, and the present, and the drink-offering, in celebrations, and in new moons, and in Sabbaths, in all appointed times of the house of Israel: he makes the sin-offering, and the present, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.”
And upon the prince shall be the duty to furnish the burnt-offerings, the meat-offerings, and the drink-offerings, on the feasts, and on the new-moon days, and on the sabbaths, on all the festive seasons of the house of Israel: he himself shall prepare the sin-offering, and the meat-offering, and the burnt-offering, and the peace-offerings, to make an atonement in behalf of the house of Israel.
It will be the prince's responsibility to furnish animals for the burnt offerings, the grain offerings, and the drink offerings at the festivals and the new moon celebrations, and on the Sabbath days—all the fixed festivals of the house of Israel. He will provide for the sin offerings, the grain offerings, the burnt offerings, and the peace offerings for atonement on behalf of the house of Israel.
From the Latin
And the prince shall give the holocaust, and the sacrifice, and the libations on the feasts, and on the new moons, and on the sabbaths, and on all the solemnities of the house of Israel: he shall offer the sacrifice for sin, and the holocaust, and the peace offerings to make expiation for the house of Israel.
Simplified
The prince's role is to provide the burnt offerings, grain offerings, and drink offerings for the religious festivals, New Moons, and Sabbaths—in fact for all the regular religious festivals of the people of Israel. He is to provide the sin offerings, grain offerings, burnt offerings, and peace offerings to set the people of Israel right.
And the ruler will be responsible for the burned offering and the meal offering and the drink offering, at the feasts and the new moons and the Sabbaths, at all the fixed feasts of the children of Israel: he will give the sin-offering and meal offering and burned offering and the peace-offerings, to take away the sin of the children of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Ezekiel 45:17, with 25 of the 27 words matched. This indicates a strong textual consistency between the two versions, affirming the role of the prince in providing offerings and making atonement.
וְעַֽל־ הַנָּשִׂ֣יא יִהְיֶ֗ה הָעוֹל֣וֹת וְהַמִּנְחָה֮ וְהַנֵּסֶךְ֒ בַּחַגִּ֤ים וּבֶחֳדָשִׁים֙ וּבַשַּׁבָּת֔וֹת בְּכָֽל־ מוֹעֲדֵ֖י בֵּ֣ית יִשְׂרָאֵ֑ל הֽוּא־ יַעֲשֶׂ֞ה אֶת־ הַחַטָּ֣את וְאֶת־ הַמִּנְחָ֗ה וְאֶת־ הָֽעוֹלָה֙ וְאֶת־ הַשְּׁלָמִ֔ים לְכַפֵּ֖ר בְּעַ֥ד בֵּֽית־ יִשְׂרָאֵֽל׃ ס
25 of the 27 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 Ezekiel 45:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Conj | Prep — Conjunction · prepositionHC/R
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
נָשִׂיא (nasiy') refers to an exalted figure, such as a chief, prince, or ruler, and also denotes a rising mist or vapor. The word is derived from a root meaning 'to lift up.' Its meanings encompass leadership roles and atmospheric phenomena, as noted in various lexicons.
נָשִׂיא 128 n.m. one lifted up, i.e. a chief prince
base
[נָשִׂיא] n.[m.] rising mist, vapour
base
H5387a נָשִׂיא one lifted up, i.e. a chief prince H5387b נָשִׂיא rising mist, vapour
5387 nasiy' naw-see'
or nasi8 {naw-see'}; from 5375; properly, an exalted one,
i.e. a king or sheik; also a rising mist:--captain, chief,
cloud, governor, prince, ruler, vapour.
see HEBREW for 0nasi8
see HEBREW for 05375
נָשִׂיא (na.si) — leader.
one lifted up, chief, prince, captain, leader
נָשִׂיא (na.si) — mist.
rising mist, vapour
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prins: This word occurs quite frequently in our English Bible, mostly in the Old Testament. While it is never used to denote royal parentage (compare 1Ch 29:24), it often indicates actual royal or ruling power, together with royal dignity and authority. As a rule, the name is given to human beings; in a few instances it is applied to God and Christ, the angels and the devil.
In Mt 2:6 the word rendered "princes" might be translated "princely cities"; at least, this seems to be implied. Here the term hegemon, "leader," "ruler," "prince," is used, undoubtedly to hint at the fact that Bethlehem was the native city of a great prince. In the other New Testament passages the word archon, "a potentate," "a person in authority," "a magistrate," occurs most frequently (compare
Prince
The title generally applied to the chief men of the state. The “princes of the provinces” (1 Kings 20:14) were the governors or lord-lieutenants of the provinces. So also the “princes” mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the “satraps” (as rendered in R.V.). These are also called “lieutenants” (Esther 3:12; 8:9; R.V., “satraps”). The promised Saviour is called by Daniel (9:25) “Messiah the Prince” (Heb. nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a “prince” (Heb. sar, whence “Sarah,” the…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
See SACRIFICE.
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
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 נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
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;)
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
I. The religious times ordained int he law fall under three heads: Those formally connected with the institution of the Sabbath; This historical or great festivals; The day of atonement. Immediately connected with the institution of the Sabbath are-- a. The weekly Sabbath itself. b. The seventh new moon, or feast of trumpets. c. The sabbatical year. d. The year of jubilee. The great feasts are-- a. The passover. b. The feast of pentecost, of weeks, of wheat-harvest or of the first-fruits. c. The feast of tabernacles or of ingathering. On each of these occasions every male Israelite was commanded to "appear before the Lord," that is, to attend in the court of the tabernacle or the temple, and to make his offering with a joyful heart. (27:7; Nehemiah 8:9-12) The attendance of women was voluntary, but the zealous often went up to the…
→ See FEASTS
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
Conj | Prep | N-cp — Conjunction · preposition · noun common feminine plural absoluteHC/Rd/Ncfpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
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…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 — ParticleHTo
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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;)
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word כִּפֶּר (kaphar) is built from a root meaning 'to cover.' It encompasses a range of meanings including to atone, pacify, and make propitiation, often in a legal or ritual context. The word also appears in a more literal sense, such as covering with pitch. There is a distinction between its uses in different grammatical forms, indicating various nuances in meaning.
כִּפֶּר vb. Pi. etc. denom. cover over (fig.), pacify, make propitiation
Pi.
cover over, pacify, propitiate
cover over, atone for sin, without sacrifice
cover over, atone for sin and persons by legal rites
Pu. be covered over, atoned for
Hithp. the iniquity of the house of Eli shall not be covered by peace-offering or minchah
Niph. and the blood shall be covered for them
base
כָּפַר vb. denom. Gn 6:14 and thou shalt pitch it with pitch (P).
ref
H3722a כִּפֶּר vb. denom. cover over (fig.), pacify, make propitiation H3722b כָּפַר vb. denom. and thou shalt pitch it with pitch
3722 kaphar kaw-far'
a primitive root; to cover (specifically with bitumen);
figuratively, to expiate or condone, to placate or cancel:--
appease, make (an atonement, cleanse, disannul, forgive, be
merciful, pacify, pardon, purge (away), put off, (make)
reconcile(-liation).
כִּפֶּר (ki.pher) — to atone.
1) to cover, purge, make an atonement, make reconciliation
1a) (Piel)
1a1) to cover over, pacify, propitiate
1a2) to cover over, atone for sin, make atonement for
1a3) to cover over, atone for sin and persons by legal rites
1b) (Pual)
1b1) to be covered over
1b2) to be atoned for
1c) (Hithpael) to be covered
כָּפַר (ka.phar) — to cover.
(Qal) to coat or cover with pitch
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
a-ton'-ment: Translates kaphar; chaTa'; ratsah, the last employed only of human relations (1Sa 29:4); translates the following Greek stems hilas-, simple and compounded with various prepositions; allag- in composition only, but with numerous prepositions and even two at a time, e. g. Mt 5:24; lip- rarely (Da 9:24).
I. Terms Employed.
1. Hebrew and Greek Words:
The root meanings of the Hebrew words, taking them in the order cited above, are, to "cover," hence expiate, condone, cancel, placate; to "offer," or "receive a sin offering," hence, make atonement, appease, propitiate; "effect reconciliation," i. e. by some conduct, or course of action. Of the Greek words the meanings, in order, are "to be," or "cause to be, friendly"; "to…
Atonement
This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word “reconciliation” is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES.
The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified…
→ For tabernacle and furniture Le 16:15-20,33
→ In consummation of the Levites Nu 8:21
→ For those defiled by the dead Nu 6:11
→ Made for houses Le 14:53
→ For sin, see below
→ By meat offerings Le 5:11-13
→ By jewels Nu 31:50
→ By money Ex 30:12-16; Le 5:15,16; 2Ki 12:16
→ By incense Nu 16:46-50
→ By animals, see below
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
