Genesis 15:9 — Word Study
WLCוַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃
BSAAnd [the LORD] saidʼâmar▸ [the supreme God, Yehovah] to himʼêl Bringlâqach a heiferʻeglâh [a young female calf, nearly grown] a goatʻêz [she-goat, female] and a ramʼayil [strong] [each] three years oldshâlash [in their third year, at full strength] along with a turtledovetôwr and a young pigeongôwzâl [nestling, with few feathers]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלָ֗יו | to him | Preposition, suffix |
| קְחָ֥ה | bring ! | Verb qal imperative second person masculine singular, suffix |
| לִי֙ | to me | Preposition, suffix |
| עֶגְלָ֣ה | a heifer | Noun common, feminine singular absolute |
| מְשֻׁלֶּ֔שֶׁת | three years old | Verb, Pual, participle (passive) feminine singular common |
| וְעֵ֥ז | and a goat | Conjunction, noun common feminine singular absolute |
| מְשֻׁלֶּ֖שֶׁת | three years old | Verb, Pual, participle (passive) feminine singular common |
| וְאַ֣יִל | and a ram | Conjunction, noun common masculine singular absolute |
| מְשֻׁלָּ֑שׁ | three years old | Verb, Pual, participle (passive) masculine singular |
| וְתֹ֖ר | and a turtle-dove | Conjunction, noun common both singular absolute |
| וְגוֹזָֽל׃ | and a young pigeon | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD said to him, “Bring Me a heifer, a goat, and a ram, each three years old, along with a turtledove and a young pigeon.” |
| KJV | And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. |
| ASV | And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon. |
| YLT | And He saith unto him, 'Take for Me a heifer of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young bird;' |
| WEB | He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” |
| BBE | And he said, Take a young cow of three years old, and a she-goat of three years old, and a sheep of three years old, and a dove and a young pigeon. |
Where they part company is in the details of the animals listed — see How Translations Differ.
The sentence has a main clause followed by an imperative and additional descriptive phrases, clearly outlining God's command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Genesis 15:9
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 — God's Covenant with Abramgenerated
Genesis 15:9 is a pivotal moment where God instructs Abram to prepare specific animals for a covenant. This act signifies the seriousness of God's promise to Abram regarding his descendants and the land they will inherit. The animals chosen reflect the sacrificial nature of the covenant, which is further elaborated in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 22:13 | Then Abraham looked up and saw behind him a ram in a thicket, caught by its horns. So he went and took the ram and offered it as a burnt offering in place of his son. |
| 2 | Leviticus 1:3–10 | If one’s offering is a burnt offering from the herd, he is to present an unblemished male. He must bring it to the entrance to the Tent of Meeting for its acceptance before the LORD. |
| 3 | Leviticus 3:1–6 | “If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD. |
| 4 | Leviticus 9:2–4 | He said to Aaron, “Take for yourself a young bull for a sin offering and a ram for a burnt offering, both without blemish, and present them before the LORD. |
| 5 | Leviticus 12:8 | But if she cannot afford a lamb, she shall bring two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering. Then the priest will make atonement for her, and she will be clean.’” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עֶגְלָה, 'eg.Lahgenerated
The Hebrew word עֶגְלָה (eglah) means 'heifer' and refers to a young female calf, nearly grown. This term is significant in sacrificial contexts, representing purity and strength, which are essential attributes in the offerings made to God.
In this verse, the heifer is part of a list of animals that God commands Abram to bring, indicating the importance of these offerings in establishing a covenant relationship. The use of a heifer, along with other animals, underscores the gravity of the moment and the commitment involved.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֣אמֶר, and he said, which governs the entire statement. The structure follows a clear command format, with the verb leading and the objects following in a list.
The Hebrew word order places emphasis on the animals being brought, as they are crucial for the covenant ceremony. Each animal is specified, highlighting their importance in the ritual.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֣אמֶר as εἶπεν (eipen), which means 'he said.' This choice reflects a direct and authoritative command, consistent with the Hebrew.
The Greek word δάμαλιν is used for עֶגְלָה, indicating a heifer. The choice of this term maintains the significance of the animal in the sacrificial context.
In plain words — the whole versegenerated
Genesis 15:9 shows the LORD instructing Abram to bring specific animals for a covenant ceremony. This includes a heifer, a goat, a ram, a turtledove, and a young pigeon. Each animal represents an important aspect of the covenant God is making with Abram.
Frequently Asked Questionsgenerated
The animals represent a sacrificial offering, which is a common practice in covenant-making in the ancient Near East, symbolizing the seriousness and binding nature of the agreement.
Each animal serves a specific purpose in the sacrificial system, representing different aspects of worship and commitment to God.
It demonstrates God's desire for a personal and covenantal relationship with Abram, assuring him of His promises regarding his descendants.
This instruction is part of God's unfolding plan for Abram and his descendants, marking a key moment in the establishment of the covenant that will shape Israel's identity.
Reflection Questionsgenerated
- What does this passage teach us about the importance of sacrifice in our relationship with God?
- How can we apply the concept of covenant in our lives today?
- In what ways does God communicate His promises to us, as He did with Abram?
- What role do symbols and rituals play in our faith practices?
The early church on this verse — how the Fathers read it
Early church fathers reference this passage to discuss the symbolism of the animals in relation to covenant theology. Their insights are provided here.
Here also, in fine, a symbol was given, consisting of these animals: a heifer, a she-goat, a ram and two birds, a turtledove and pigeon,Early Church Fathers on Genesis 15 →
Therefore the heifer, the she-goat and the ram of three years, as also the turtledove and the pigeon, presented a type of all nations.Early Church Fathers on Genesis 15 →
The Lord replied: "Take for me a three-year-old heifer, a three-year-old goat, and a three-year-old ram, also a turtledove and a pigeon." He took all these and divided them in half, and placed each half opposite the other,Early Church Fathers on Genesis 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 15:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto him, take me an heifer of three years old,.... This, with what follows, is the sign by which Abram might know that he, that is, his seed, should inherit the land of Canaan; for the
Read John Gill on Genesis 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Read Robert Jamieson on Genesis 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake and offer at my command, and for my service, an heifer of three years old, at which time it is perfect in stature and strength, and therefore fittest for God’ s service. This and the other creatures here following, and sacrifices, are the same which afterwards were prescribed in the Levitical law.
Read Matthew Poole on Genesis 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 15:9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.Ver. 9. Take me a heifer, &c.] Here God commands him a busy sacrifice, and then casts him into a terrible sleep; the better to prepare him to receive the ensuing oracle, and to teach him that he may not rashly rush upon divine mysteries. Heathens could say, Non loquendum de Deo absque lumine ; that is, without premeditation and advised consideration. Pythagoras
Read John Trapp on Genesis 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9, 10) Take me an heifer . . . —This form of making a covenant was probably that usual in Babylonia, and thus Abram received the assurance of his inheritance by means of a ceremonial with which he was familiar. But in most ancient languages men are said to cut or strike a covenant, because the most solemn formula involved either the cutting of victims in two, or striking them dead, as was the Roman manner. The severing of the bodies was not, as some suppose, to represent the two parties; but, as explained in Jeremiah 34:18-20, it set forth the penalty of perjury, and was usually accompanied by the imprecation upon the covenant-breaker of a destruction as complete as that which had befallen…
Read Charles John Ellicott on Genesis 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Take me a heifer] עגלה eglah, a she-calf; a she-goat, עז ez, a goat, male or female, but distinguished here by the feminine adjective; משלשת meshullesheth, a three-yearling; a ram, איל ayil; a turtle-dove, תר tor, from which come turtur and turtle; young pigeon, gozal, a word signifying the young of pigeons and eagles. See Deuteronomy 32:11. It is worthy of remark, that every animal allowed or commanded to be sacrificed under the Mosaic law is to be found in this list. And is it not a proof that God was now giving to Abram an epitome of that law and its sacrifices which he intended more fully to reveal to Moses; the essence of which consisted in its sacrifices, which typified the…
Read AdamClarke on Genesis 15 →CambridgeThe Cambridge Bible for Schools and Colleges9. Take me an heifer, &c.] The sign to Abram is the sign of the covenant, of which the ceremonial is here described. This ceremonial is evidently of great antiquity. The writer, perhaps, intends to refer the origin of the institution to the time of Abram and to this occasion. The ceremony is as follows: (1) Animals permitted for sacrifice are selected. (2) They are killed, and their carcases divided. (3) The divided portions are placed in two rows over against each other. (4) The contracting parties pass between the rows, invoking, as they do so, an imprecation upon any violator of the covenant, that he should in like manner be cut asunder. It is this ceremonial which causes the making of a…
Read Cambridge on Genesis 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Take me — Select for me. Not any of the animals taken at random is a suitable victim for sacrifice, or for symbolic revelations.
Read Daniel Denison Whedon on Genesis 15 →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 the LORD said to him, “Bring Me a heifer, a goat, and a ram, each three years old, along with a turtledove and a young pigeon.”
He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.”
And the LORD said to him, “Bring Me a heifer, a goat, and a ram, each three years old, along with a turtledove and a young pigeon.”
The Lord said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.”
Tyndale line
And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon.
And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
And he said to him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.
Then he said vnto him, Take me an heifer of three yeeres olde, and a shee goate of three yeeres olde, and a ramme of three yeeres olde, a turtle doue also and a pigeon.
Strictly literal
And he said to him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.
And He saith unto him, 'Take for Me a heifer of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young bird;'
And He says to him, “Take for Me a heifer of three years, and a female goat of three years, and a ram of three years, and a turtle-dove, and a young bird”;
And he said unto him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.
Then he said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a dove, and a young pigeon.”
From the Latin
And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon.
Simplified
The Lord told him, “Bring me a cow, a goat, and a ram, all of them three years old, together with a dove and a young pigeon.”
And he said, Take a young cow of three years old, and a she-goat of three years old, and a sheep of three years old, and a dove and a young pigeon.
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 align closely, with a word-for-word correspondence. The Samaritan Pentateuch differs slightly by using קח (take) instead of the form used in the Masoretic Text.
וַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃
12 of the 12 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.
ויאמר אליו קח לי עגלה משׁלשׁת ועז משׁלשׁת ואיל משׁלשׁ ותר וגוזל
1 word differs from the Masoretic Text: קח (take)
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 Genesis 15:9
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word עֶגְלָה (*eglah*) means 'heifer' and refers to a female calf, particularly one that is nearly grown. It is also associated with a geographical location, עֶגְלַת (*eglat*), known as Eglath-shelishiyah, situated near Zoar and the southern border of Moab.
עֶגְלָה n.f. heifer
base
עֶגְלַת n.pr.loc. (the) third Eglath, near Zoar and S. border of Moab
base
H5697a עֶגְלָה heifer H5697b עֶגְלַת (the) third Eglath, near Zoar and S. border of Moab
5697 `eglah eg-law'
feminine of 5695; a (female) calf, especially one nearly
grown (i.e. a heifer):--calf, cow, heifer.
see HEBREW for 05695
עֶגְלָה (eg.lah) — heifer.
heifer
עֶגְלַת (eg.lat) — Eglath-shelishiyah.
§ Eglath = "heifer"
A place near Zoar and south of Moab
N-fs — Noun common · feminine singular absoluteHNcfsa
hef'-er (parah, in Nu 19 (see following article) and Ho 4:16; `eghlah, elsewhere in the Old Testament; damalis, in Heb 9:13):For the "heifer of three years old" in the King James Version, the Revised Version margin of Isa 15:5; Jer 48:34, see EGLATH-SHELISHIYAH. A young cow (contrast BULLOCK). The `eghlah figures specifically in religious rites only in the ceremony of De 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite--the priests are witnesses only, and the animal was slain by breaking the neck--but sacrificial purity was required for the heifer.…
Heifer
Heb. ‘eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16)…
(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an "unbroken heifer," (Hosea 4:16) Authorized Version "backsliding" to which Israel is compared.
Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in Nu 19:1-10, illustrating the true sacrifice for sin in the person of Christ, Heb 9:13,14. The well-fed heifer was a symbol of wanton wildness, Jer 46:20 50:11 Ho 4:16.
שִׁלֵּשׁ (shalash) is a denominative verb meaning to do something a third time or to divide into three parts. It can also refer to being three years old. The word is derived from a primitive root that suggests intensification, but its usage is primarily focused on the concept of triplication.
[שִׁלֵּשׁ] Pi. denom. do a third time, divide into three parts, etc.
Pu. Pt. three years old
base
H8027 שִׁלֵּשׁ Pi. denom. do a third time, divide into three parts, etc. . Pt. three years old
8027 shalash shaw-lash'
a primitive root perhaps originally to intensify, i.e.
treble; but apparently used only as denominative from 7969, to
be (causatively, make) triplicate (by restoration, in
portions, strands, days or years):--do the third time,
(divide into, stay) three (days, - fold, parts, years old).
see HEBREW for 07969
שָׁלַשׁ (sha.lash) — to do three.
1) to do a third time, do three times, divide in three parts
1a) (Piel) to do a third time, divide into three parts
1b) (Pual) to be three years of age, be threefold
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singular commonHVPsfsc
old.
See AGE, OLD.
עֵז (ez) refers to a she-goat or female goat, and can also denote a kid. It is derived from a root meaning strength, and in the plural form, it can refer to goats in general or goat's hair. The word appears in various contexts in the Old Testament.
עֵז 74 n.f. she-goat
base
H5795 עֵז she-goat
5795 `ez aze
from 5810; a she-goat (as strong), but masculine in plural
(which also is used ellipt. for goat's hair):--(she) goat,
kid.
see HEBREW for 05810
עֵז (ez) — goat.
female goat, she-goat, goat, kid
Aramaic equivalent: ez (עֵז "goat" H5796)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
got:
1. Names:
The common generic word for "goat" is `ez (compare Arabic `anz, "she-goat"; aix), used often for "she-goat" (Ge 15:9; Nu 15:27), also with gedhi, "kid," as gedhi `izzim, "kid of the goats" (Ge 38:17), also with sa`ir, "he-goat," as se`ir `izzim, "kid of the goats" or "he-goat," or translated simply "kids," as in 1Ki 20:27, "The children of Israel encamped before them like two little flocks of kids." Next, frequently used is sa`ir, literally, "hairy" (compare Arabic sha`r, "hair"; cher, "hedgehog"; Latin hircus, "goat"; hirtus, "hairy"; also German Haar; English "hair"), like `ez and `attudh used of goats for offerings. The goat which is sent into the…
Goat
(1.) Heb. ‘ez, the she-goat (Gen. 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23; Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means “strength,” and points to the superior strength of the goat as compared with the sheep.
(2.) Heb. ‘attud, only in plural; rendered “rams” (Gen. 31:10,12); he-goats (Num. 7:17-88; Isa.…
There appear to be two or three varieties of the common goat, Hircus agagrus , at present bred in Palestine and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis , Linn.), with fine long hair. As to the "wild goats," (1 Samuel 24:2; Job 39:1; Psalms 104:18) it is not at all improbable that some species of ibex is denoted.
A well-known animal, resembling the sheep, but covered with hair instead of wool. Large flocks of them were kept by the Jews, Ge 27:9 1Sa 25:2 2Ch 17:11. They were regarded as clean for sacrifice, Ex 12:5 Le 3:12 Nu 15:27; and their milk and the young kids were much used for food, De 14:4 Jud 6:19 Pr 27:27 Lu 15:29. The common leather bottles were made…
שִׁלֵּשׁ (shalash) is a denominative verb meaning to do something a third time or to divide into three parts. It can also refer to being three years old. The word is derived from a primitive root that suggests intensification, but its usage is primarily focused on the concept of triplication.
[שִׁלֵּשׁ] Pi. denom. do a third time, divide into three parts, etc.
Pu. Pt. three years old
base
H8027 שִׁלֵּשׁ Pi. denom. do a third time, divide into three parts, etc. . Pt. three years old
8027 shalash shaw-lash'
a primitive root perhaps originally to intensify, i.e.
treble; but apparently used only as denominative from 7969, to
be (causatively, make) triplicate (by restoration, in
portions, strands, days or years):--do the third time,
(divide into, stay) three (days, - fold, parts, years old).
see HEBREW for 07969
שָׁלַשׁ (sha.lash) — to do three.
1) to do a third time, do three times, divide in three parts
1a) (Piel) to do a third time, divide into three parts
1b) (Pual) to be three years of age, be threefold
HVPsfsc — Verb · Pual · participle (passive) feminine singular commonHVPsfsc
old.
See AGE, OLD.
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Ram
Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have “Aram.”
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
(high, exalted). A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob’s migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called ARAM in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and ARNI in the Revised Version of (Luke 3:33) The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with ARAM in (
elevated; sublime
שִׁלֵּשׁ (shalash) is a denominative verb meaning to do something a third time or to divide into three parts. It can also refer to being three years old. The word is derived from a primitive root that suggests intensification, but its usage is primarily focused on the concept of triplication.
[שִׁלֵּשׁ] Pi. denom. do a third time, divide into three parts, etc.
Pu. Pt. three years old
base
H8027 שִׁלֵּשׁ Pi. denom. do a third time, divide into three parts, etc. . Pt. three years old
8027 shalash shaw-lash'
a primitive root perhaps originally to intensify, i.e.
treble; but apparently used only as denominative from 7969, to
be (causatively, make) triplicate (by restoration, in
portions, strands, days or years):--do the third time,
(divide into, stay) three (days, - fold, parts, years old).
see HEBREW for 07969
שָׁלַשׁ (sha.lash) — to do three.
1) to do a third time, do three times, divide in three parts
1a) (Piel) to do a third time, divide into three parts
1b) (Pual) to be three years of age, be threefold
HVPsmsa — Verb · Pual · participle (passive) masculine singularHVPsmsa
old.
See AGE, OLD.
תֹּר (tor) refers to a turtle-dove, also known as a ring-dove. The entries indicate that it is often used figuratively as a term of endearment. There is a connection to another Hebrew word, תּוֹר (H8447), but no further details are provided.
תֹּר, תּוֹר n.f. (m.) turtle-dove
base
H8449 תֹּר, תּוֹר turtle-dove
8449 towr tore
or tor {tore}; probably the same as 8447; a ring-dove, often
(figuratively) as a term of endearment:--(turtle) dove.
see HEBREW for 08447
תֹּר (tor) — turtledove.
dove, turtledove
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
duv (tor, yonah; peristera; Latin Zenaedura carolinensis): A bird of the family Columbidae. Doves and pigeons are so closely related as to be spoken and written of as synonymous, yet there is a distinction recognized from the beginning of time. It was especially marked in Palestine, because doves migrated, but pigeons remained in their chosen haunts all the year. Yet doves were the wild birds and were only confined singly or in pairs as caged pets, or in order to be available for sacrifice. Pigeons, without question, were the first domesticated birds, the record of their conquest by man extending if anything further back than ducks, geese and swans. These two were the best known and the most loved of all the myriads of birds of Palestine. Doves were given preference because they remained wild and were more elusive. The thing that escapes us is usually a little more attractive than the…
Dove
In their wild state doves generally build their nests in the clefts of rocks, but when domesticated “dove-cots” are prepared for them (Cant. 2:14; Jer. 48:28; Isa. 60:8). The dove was placed on the standards of the Assyrians and Babylonians in honour, it is supposed, of Semiramis (Jer. 25:38; Vulg., “fierceness of the dove;” comp. Jer. 46:16; 50:16). Doves and turtle-doves were the only birds that could be offered in sacrifice, as they were clean according to the Mosaic law (Ge. 15:9; Lev. 5:7; 12:6;
The first menton of this bird occurs in Gen. 8. The dove’s rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the…
גּוֹזָל (gowzal) refers to a young bird or nestling, specifically noted as being relatively nude of feathers. The term is derived from a root meaning related to young birds, and it is primarily used to describe young pigeons.
גּוֹזָל n.m. young of birds
base
H1469 גּוֹזָל young of birds
1469 gowzal go-zawl'
or (shortened) gozal {go-zawl'}; from 1497; a nestling (as
being comparatively nude of feathers):--young (pigeon).
see HEBREW for 01497
גּוֹזָל (go.zal) — young bird.
a nestling, young (of birds)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The rich provided large and expensive cotes of molded pottery for their birds, each section big enough for the home of one pair of birds, the regular rows of openings resembling lattice work, so that Isaiah refers to them as "windows" (Isa 60:8). Septuagint reads sun nossois, literally, "with young" or "fledglings" (see below). The middle classes modeled cotes of oven-baked clay, and the very poor cut holes in the walls, over the doors, and allowed the birds to enter and live with the family.
In wild estate, rock and wood pigeons swarmed in countless numbers through rocky caves and caverns and over the plains of Gennesaret, the forests of Gilead and the woody slopes of Carmel. They remained throughout the season, breeding at all times. The doves were migratory, and were kept in confinement only as caged pets or to be held for sale for…
Pigeon
Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (Gen. 15:9). They were afterwards enumerated among the sin-offerings (Lev. 1:14; 12:6), and the law provided that those who could not offer a lamb might offer two young pigeons (5:7; comp. Luke 2:24). (See DOVE.)
[TURTLE-DOVE]