Habakkuk 1:16 — Word Study
WLCעַל־ כֵּן֙ יְזַבֵּ֣חַ לְחֶרְמ֔וֹ וִֽיקַטֵּ֖ר לְמִכְמַרְתּ֑וֹ כִּ֤י בָהֵ֙מָּה֙ שָׁמֵ֣ן חֶלְק֔וֹ וּמַאֲכָל֖וֹ בְּרִאָֽה׃
BSAThereforeʻal he sacrificeszâbach▸ [to worship, offer victims] to his dragnetchêrem [net, fishing net] and burns incenseqâṭar▸ [to make an offering, turn to smoke] to his fishing netmikmereth [drag, yarn] forkîy his portionchêleq [inheritance, smoothness] is sumptuousshâmên [rich, fat, plenteous] and his foodmaʼăkâl [meat, something to eat] is richbârîyʼ [fat, plenteous]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | there- | Preposition |
| כֵּן֙ | -fore | Adverb |
| יְזַבֵּ֣חַ | he sacrifices | Verb, Piel, imperfect third person masculine singular |
| לְחֶרְמ֔וֹ | to net his | Preposition, noun common masculine singular construct, suffix |
| וִֽיקַטֵּ֖ר | so he may make smoke | Conjunction, verb piel third person masculine singular |
| לְמִכְמַרְתּ֑וֹ | to fishing net his | Preposition, noun common feminine singular construct, suffix |
| כִּ֤י | for | Particle |
| בָהֵ֙מָּה֙ | by them | Preposition, pronoun |
| שָׁמֵ֣ן | [is] fat | Adj |
| חֶלְק֔וֹ | portion his | Noun common masculine singular construct, suffix |
| וּמַאֲכָל֖וֹ | and food his | Conjunction, noun common masculine singular construct, suffix |
| בְּרִאָֽה׃ | [is] fat | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore he sacrifices to his dragnet and burns incense to his fishing net, for by these things his portion is sumptuous and his food is rich. |
| KJV | Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. |
| ASV | Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his food plenteous. |
| YLT | Therefore he doth sacrifice to his net, And doth make perfume to his drag, For by them [is] his portion fertile, and his food fat. |
| WEB | Therefore he sacrifices to his net and burns incense to his dragnet, because by them his life is luxurious and his food is good. |
| BBE | For this reason he makes an offering to his net, burning perfume to his fishing-net; because by them he gets much food and his meat is fat. |
Where they part company is שָׁמֵ֣ן — see How Translations Differ.
The sentence is structured around the main action of sacrifice, with supporting phrases that explain the reasoning and outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Habakkuk 1:16
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 Lament of Habakkukgenerated
Habakkuk 1:16 presents a critical view of idolatry, where the wicked sacrifice to their nets, believing these objects provide for them. This reflects a broader theme in Habakkuk of questioning God’s justice in light of human actions. The surrounding verses highlight the futility of relying on created things rather than the Creator, as seen in Habakkuk 1:15 and 1:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Habakkuk 1:11 | Then they sweep by like the wind and pass on through. They are guilty; their own strength is their god.” |
| 2 | Deuteronomy 8:17 | You might say in your heart, “The power and strength of my hands have made this wealth for me.” |
| 3 | Isaiah 10:13–15 | For he says: ‘By the strength of my hand I have done this, and by my wisdom, for I am clever. I have removed the boundaries of nations and plundered their treasures; like a mighty one I subdued their rulers. |
| 4 | Isaiah 37:24 | Through your servants you have taunted the Lord, and you have said: “With my many chariots I have ascended to the heights of the mountains, to the remote peaks of Lebanon. I have cut down its tallest cedars, the finest of its cypresses. I have reached its farthest heights, the densest of its forests. |
| 5 | Ezekiel 28:3 | Behold, you are wiser than Daniel; no secret is hidden from you! |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְזַבֵּ֣חַ, ye.za.Be.achgenerated
The verb זָבַח (zavach) means to sacrifice, specifically in a religious context. It indicates the act of slaughtering an animal as an offering, which is a central theme in worship practices throughout the Old Testament.
In this verse, the use of יְזַבֵּ֣חַ emphasizes the misguided devotion of the individual who sacrifices to their nets, illustrating a profound misunderstanding of where true sustenance comes from.
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. The BSB has he sacrifices, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb יְזַבֵּ֣חַ governs the sentence, indicating the action of sacrifice. The structure is built around this verb, with several phrases explaining the object of the sacrifice and the resulting benefits.
The sentence flows from the act of worship to the outcomes of that worship, emphasizing the connection between idolatry and the perceived abundance it brings.
Septuagint Backgroundgenerated
The Septuagint translates יְזַבֵּ֣חַ as θύσει, which carries the same connotation of sacrifice but may imply a broader understanding of worship practices in the Greek context.
The choice of θυμιάσει for burning incense reflects a common practice of using incense in worship, highlighting the ritualistic aspect of the sacrifices made.
In plain words — the whole versegenerated
Habakkuk 1:16 describes a person who sacrifices to his fishing nets, believing they provide him with wealth and sustenance. This reflects a misunderstanding of true devotion and reliance on God, as the surrounding verses critique idolatry and the injustices of the wicked.
Frequently Asked Questionsgenerated
It symbolizes misplaced worship and reliance on material things rather than on God, illustrating a common theme of idolatry.
It highlights the futility of idolatry and the questioning of God's justice in the face of human wickedness.
It refers to what one inherits or receives, emphasizing the misguided belief that wealth comes from worshiping false gods.
Sacrifices are central to worship in the ancient world, and Habakkuk uses this imagery to critique the actions of the wicked.
Reflection Questionsgenerated
- In what ways do I see people today placing their trust in material things instead of God?
- How can I ensure that my worship is directed toward God and not toward created things?
- What does this verse teach about the consequences of idolatry?
- How can I apply the lessons from Habakkuk to my own life and faith?
The early church on this verse — how the Fathers read it
Early commentators reflect on the themes of idolatry and pride found in this verse. Quotations from Caesarius of Arles and Martin of Braga illustrate the moral implications drawn from Habakkuk's lament.
The entire life of the saints is engaged in this war, for there happens in them what is written: “The flesh lusts against the spirit, and the spirit against the flesh.” They, indeed, fight, but they are not overcome.Early Church Fathers on Habakkuk 1 →
Although, in general, this inflation of pride attacks many people, there are none who have to fear it more than those who have reached the perfection of virtues of the spirit or copious riches and highest offices in the flesh.Early Church Fathers on Habakkuk 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore they sacrifice unto their net, and burn incense unto their drag,.... Either to their idols, to fortune and the stars, as Aben Ezra; imagining they gave them success, and prospered them in
Read John Gill on Habakkuk 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.
Read Robert Jamieson on Habakkuk 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, because they prosper and thrive, in which they should see and acknowledge thy wise and mighty providence, they sacrifice, idolize and pay Divine honours, ascribe the praise of their victories and acquired glory, unto their net; to their own contrivances, diligence, and power, as if the fisherman should make his net his god, and offer sacrifice for a good draught of fishes taken to the net that took them. And burn incense, another part of Divine honour, and mostly used in giving thanks and praises, to their drag; to their policy and power, their own counsel conduct, and arms, expressed in the metaphor of a fisherman’ s drag. Because by them their portion, State, condition, or…
Read Matthew Poole on Habakkuk 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 1:16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous.Ver. 16. Therefore they sacrifice to their net] Thus wicked men grow worse and worse; their sin is infinite; what marvel, then, if their punishment be also infinite in hell? To all other their iniquities these Chaldeans add this of abominable idolatry, they sacrifice to themselves, as Sejanus did, Seianus sibi sacrificabat (Dio), to their net, drag, &c., that is, to their weapons, as Ajax called his sword his god; and thanked it for all his brave achievements. And as Mezentius (another atheist) is brought in, saying; “ Dextra mlhi Deus, et…
Read John Trapp on Habakkuk 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The prophet has already stated that the Chaldæan deifies his own military prowess. Of this statement the present verse is an expansion. Weapons of war may have been literally worshipped by the Babylonians. Similarly, the Sarmatians offered yearly sacrifices to a sword, as the emblem of their god of war (Clem. Alex. Protrept. 64). The Romans also sacrificed to their eagles. But probably the language is metaphorical, and we need not seek a closer illustration than that of Dr. Pusey,—“So the Times said at the beginning of the late war, ‘The French almost worshipped the mitrailleuse as a goddess.’ ‘They idolised, it would say, their invention, as if it could do what God alone could.’”
Read Charles John Ellicott on Habakkuk 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. They sacrifice unto their net] He had no God; he cared for none; and worshipped only his armour and himself. King Mezentius, one of the worst characters in the AEneid of Virgil, is represented as invoking his own right hand and his spear in battle. AEn. x. 773. Dextra mihi Deus, et telum quod missile libro, Nunc adsint. "My strong right hand and sword, assert my stroke. Those only gods Mezentius will invoke." DRYDEN. And Capaneus, in Statius, gives us a more decisive proof of this self-idolatry. Thebaid, lib. x. Ades, O mihi dextera tantum Tu praeses belli, et inevitabile Numen, Te voco, te solum Superum contemptor adoro. "Only thou, my right hand, be my aid; I contemn the gods…
Read AdamClarke on Habakkuk 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. they sacrifice unto their net] he sacrificeth. The figure of “net” and “drag” was suggested by the idea that men were reduced to the level of fishes and creeping things. The net represents the means and instruments employed by the conqueror, or that by which he subdues men. This might be more generally his prowess (Habakkuk 1:11), or more particularly his weapons. Herod. iv. 62 records that the Scythians offered a yearly sacrifice of sheep and horses to the scimitar as the symbol of Mars. It may be doubted if the prophet had any knowledge of this or if his idea is so precise. The next clause “for by them his portion is fat” might suggest that his weapons were meant; but if so his…
Read Cambridge on Habakkuk 1 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore they sacrifice unto their net, and burn incense unto their drag - literally he sacrifices unto his, etc. Whatever a man trusts in is his god.
Read Albert Barnes on Habakkuk 1 →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
Therefore he sacrifices to his dragnet and burns incense to his fishing net, for by these things his portion is sumptuous and his food is rich.
Therefore he sacrifices to his net and burns incense to his dragnet, because by them his life is luxurious and his food is good.
Therefore he sacrifices to his dragnet and burns incense to his fishing net, for by these things his portion is sumptuous and his food is rich.
Because of his success he offers sacrifices to his throw net and burns incense to his dragnet; for because of them he has plenty of food, and more than enough to eat.
Tyndale line
Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.
Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his food plenteous.
Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his meat plenteous.
Therefore they sacrifice to their net, and burn incense to their drag; because by them their portion is fat, and their food plenteous.
Therefore they sacrifice vnto their net, and burne incense vnto their yarne, because by them their portion is fat and their meat plenteous.
Strictly literal
therefore he sacrificeth unto his net, and burneth incense unto his drag; for by them his portion is become fat, and his meat dainty.
Therefore he doth sacrifice to his net, And doth make perfume to his drag, For by them [is] his portion fertile, and his food fat.
Therefore he sacrifices to his net, || And makes incense to his dragnet, || For by them [is] his portion fertile, and his food fat.
Therefore he sacrificeth unto his net, and burneth incense unto his drag; because through them is his portion fat, and his food marrowy.
Therefore he sacrifices to his net and burns incense to his dragnet, for by his net he lives in luxury, and his food is the richest kind.
From the Latin
Therefore will he offer victims to his drag, and he will sacrifice to his net: because through them his portion is made fat, and his meat dainty.
Simplified
They worship their nets as if they were gods, making sacrifices and burning incense to them, because by their nets they live in luxury, eating rich food.
For this reason he makes an offering to his net, burning perfume to his fishing-net; because by them he gets much food and his meat is fat.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the essential wording of Habakkuk 1:16, showing consistency in the translation of key terms related to sacrifice and abundance.
עַל־ כֵּן֙ יְזַבֵּ֣חַ לְחֶרְמ֔וֹ וִֽיקַטֵּ֖ר לְמִכְמַרְתּ֑וֹ כִּ֤י בָהֵ֙מָּה֙ שָׁמֵ֣ן חֶלְק֔וֹ וּמַאֲכָל֖וֹ בְּרִאָֽה׃
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.
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 Habakkuk 1:16
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
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
חֵ֫רֶם (cherem) refers to a devoted thing or something that is banned, often associated with destruction or extermination. It can also mean a net, indicating something that is perforated. The entries highlight its dual usage in contexts of devotion and physical entrapment, with Zechariah 14:11 noted for its application.
חֵ֫רֶם n.m.
devoted thing.
devotion, ban
base
חֵ֫רֶם n.m. net (as something perforated)
base
H2764a חֵ֫רֶם . devoted thing.
. devotion, ban
H2764b חֵ֫רֶם net (as something perforated)
2764 cherem khay'-rem
or (Zecheriah 14:11) cherem {kheh'-rem}; from 2763; physical
(as shutting in) a net (either literally or figuratively);
usually a doomed object; abstr.
extermination:--(ac-)curse(-d, -d thing), dedicated thing,
things which should have been utterly destroyed, (appointed
to) utter destruction, devoted (thing), net.
see HEBREW for 02763
חֵ֫רֶם (che.rem) — devoted thing.
1) a thing devoted, thing dedicated, ban, devotion
2) have been utterly destroyed, (appointed to) utter destruction
חֵ֫רֶם (che.rem) — net.
a net, thing perforated
destruction
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
מִכְמֶ֫רֶת (mikmereth) refers to a net, specifically a fishing net. The entries indicate two forms of the word, both meaning the same thing, and it appears in Isaiah 19:8. There is no significant disagreement among the lexicons regarding its meaning.
ref
H4365a מִכְמֶ֫רֶת net, fishing-net H4365b מִכְמֹ֫רֶת id. [4365a]
4365 mikmereth mik-meh'-reth
or mikmoreth {mik-mo'-reth}; feminine of 4364; a (fisher's)
net:--drag, net.
see HEBREW for 04364
מִכְמֶ֫רֶת (mikh.me.ret) — net.
net, fishing net
Also means: mikh.mo.ret (מִכְמֹ֫רֶת "net" H4365B)
מִכְמֹ֫רֶת (mikh.mo.ret) — net.
net, fishing net
Another spelling of mikh.me.ret (מִכְמֶ֫רֶת "net" H4365A)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Pp3mp — Preposition · pronounHR/Pp3mp
שָׁמֵן (shamen) means fat or robust, often used to describe richness, whether in food or in a person's physique. It is derived from a root meaning 'greasy' or 'gross.' The term conveys a sense of abundance or plenteousness.
שָׁמֵן adj. fat, robust
base
H8082 שָׁמֵן fat, robust
8082 shamen shaw-mane'
from 8080; greasy, i.e. gross; figuratively, rich:--fat,
lusty, plenteous.
see HEBREW for 08080
שָׁמֵן (sha.men) — rich.
1) fat, rich, robust
1a) fat, rich (of food)
1b) stout, robust (of men)
Adj — AdjHAamsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מַאֲכָל (ma'akal) means 'food' and encompasses a range of edibles including fruit, meat, and provisions. It is derived from the root word for eating. The term appears in contexts related to nourishment, as noted in Judges 14:14.
מַאֲכָל 30 n.m. Ju 14:14 (f. Hb 1:16) food
base
H3978 מַאֲכָל food
3978 ma'akal mah-ak-awl'
from 398; an eatable (includ. provender, flesh and
fruit):--food, fruit, ((bake-)) meat(-s), victual.
see HEBREW for 0398
מַאֲכָל (ma.a.khal) — food.
food, fruit, meat
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
בָּרִיא (bariy') means 'fat' and can also imply being fatted, plump, firm, or plenteous. It is derived from related roots that suggest a sense of abundance or richness. The entries consistently emphasize its meaning related to fatness without significant disagreement.
בָּרִיא adj. fat
base
H1277 בָּרִיא fat
1277 bariy' baw-ree'
from 1254 (in the sense of 1262); fatted or plump:--fat
((fleshed), -ter), fed, firm, plenteous, rank.
see HEBREW for 01254
see HEBREW for 01262
בָּרִיא (ba.ri) — fat.
1) fat
2) (TWOT) fat, fatter, fed, firm, plenteous, rank
Also means: ber.yah (בִּרְיָה "fat" H1274)
Adj — AdjHAafsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.