Leviticus 24:7 — Word Study
WLCוְנָתַתָּ֥ עַל־ הַֽמַּעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָיְתָ֤ה לַלֶּ֙חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהוָֽה׃
BSAAnd you are to placenâthan purezak [pure and clean] frankincenselᵉbôwnâh [a white resin used for incense] nearʻal each rowmaʻăreketh [a line or pile of loaves] so that it may servehâyâh as a memorial portionʼazkârâh [a reminder, a symbol of remembrance] for the breadlechem [food, especially shewbread] a food offeringʼishshâh to the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְנָתַתָּ֥ | and you will put | Verb, Qal, sequential perfect second person masculine singular |
| עַל־ | on | Preposition |
| הַֽמַּעֲרֶ֖כֶת | the row | Particle, noun common feminine singular absolute |
| לְבֹנָ֣ה | frankincense | Noun common, feminine singular absolute |
| זַכָּ֑ה | pure | Adj |
| וְהָיְתָ֤ה | and it will belong | Verb, Qal, sequential perfect third person feminine singular |
| לַלֶּ֙חֶם֙ | to the bread | Preposition, noun common masculine singular absolute |
| לְאַזְכָּרָ֔ה | to a memorial offering | Preposition, noun common feminine singular absolute |
| אִשֶּׁ֖ה | a fire offering | Noun common, masculine singular absolute |
| לַֽיהוָֽה׃ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you are to place pure frankincense near each row, so that it may serve as a memorial portion for the bread, an offering made by fire to the LORD. |
| KJV | And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. |
| ASV | And thou shalt put pure frankincense upon each row, that it may be to the bread for a memorial, even an offering made by fire unto Jehovah. |
| YLT | and thou hast put on the rank pure frankincense, and it hath been to the bread for a memorial, a fire-offering to Jehovah. |
| WEB | You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to Yahweh. |
| BBE | And on the lines of cakes put clean sweet-smelling spices, for a sign on the bread, an offering made by fire to the Lord. |
Translations agree on the term לְבֹנָה but may differ in their descriptions of the offerings.
The main clause is followed by a purpose clause that explains the significance of the frankincense in relation to the bread.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Leviticus 24:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Offeringsgenerated
Leviticus 24:7 provides specific guidelines for the placement of frankincense alongside the shewbread, emphasizing the importance of offerings in worship. This practice is part of the broader sacrificial system outlined in Leviticus, where each element of the offering holds significance in the relationship between the Israelites and God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 2:2 | and bring it to Aaron’s sons the priests. The priest shall take a handful of the flour and oil, together with all the frankincense, and burn this as a memorial portion on the altar, an offering made by fire, a pleasing aroma to the LORD. |
| 2 | Ephesians 1:6 | to the praise of His glorious grace, which He has freely given us in the Beloved One. |
| 3 | Hebrews 7:25 | Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them. |
| 4 | Revelation 8:3–4 | Then another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, along with the prayers of all the saints, on the golden altar before the throne. |
| 5 | John 6:35–51 | Jesus answered, “I am the bread of life. Whoever comes to Me will never hunger, and whoever believes in Me will never thirst. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — לְבֹנָה, le.vo.Nahgenerated
The word לְבֹנָה (levonah) specifically refers to frankincense, a fragrant resin used in religious rituals and offerings. Its use in this verse highlights its importance as a ceremonial element, enhancing the spiritual significance of the bread presented to God.
Frankincense is tied to the concept of purity and holiness in worship. It is often associated with prayer and devotion, symbolizing the people's offerings ascending to God as a pleasing aroma.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term frankincense.
Sentence Structuregenerated
The main verb of the verse is וְנָתַתָּ֥, and you will put, which governs the placement of frankincense. The structure includes prepositional phrases that specify where and for what purpose the frankincense is placed.
The sentence structure indicates a command, emphasizing the importance of the act of placing frankincense as part of the worship practice.
Septuagint Backgroundgenerated
The Septuagint translates לְבֹנָה as λίβανον, which is also the term for frankincense. This choice maintains the ceremonial significance of the offering, aligning the Hebrew practice with the Greek understanding of incense in worship.
The use of λίβανον in the Septuagint reflects a consistent interpretation of the sacred nature of frankincense as an offering to God.
In plain words — the whole versegenerated
Leviticus 24:7 instructs that pure frankincense should be placed near the shewbread as a memorial offering to the LORD. This emphasizes the significance of offerings in worship, highlighting the connection between the bread and the incense.
Frequently Asked Questionsgenerated
Frankincense symbolizes purity and is a key element in the offerings made to God, representing the prayers and devotion of the people.
The frankincense serves as a memorial portion, enhancing the spiritual significance of the bread offered during worship.
This verse is part of the detailed instructions for various offerings, showing how each element plays a role in the worship practices of the Israelites.
A memorial offering is a reminder of the covenant relationship between God and His people, often involving elements that are burned as a symbol of devotion.
Reflection Questionsgenerated
- What does the use of frankincense in worship teach us about the importance of offerings?
- How can we apply the concept of memorial offerings in our own lives today?
- In what ways can we ensure our worship is pure and pleasing to God?
- What role does remembrance play in our relationship with God?
The early church on this verse — how the Fathers read it
Bede comments on the significance of frankincense in offerings, linking it to the power of prayer and devotion.
Now that clearest frankincense which is put upon the loaves designates the power of prayer, because the same teachers commit both their ministry of preaching and their labor of devotion unto the Lord.Early Church Fathers on Leviticus 24 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 24:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt put pure frankincense upon [each] row,.... Two cups of frankincense, in each of which was an handful of it, and which were set by each row of the cakes, as Jarchi observes: that it may
Read John Gill on Leviticus 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. Take fine flour, and bake twelve cakes - for the showbread, as previously appointed (Exodus 25:30).
Read Robert Jamieson on Leviticus 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePure frankincense, unmixed and uncorrupted, or of the best sort. That it may be on the bread, or to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread, which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed. For a memorial; for that part which properly belonged to God, whereas the rest belonged to the priest. See Poole "".
Read Matthew Poole on Leviticus 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 24:7 And thou shalt put pure frankincense upon [each] row, that it may be on the bread for a memorial, [even] an offering made by fire unto the LORD.Ver. 7. On the bread.] Or, Instead of the bread.
Read John Trapp on Leviticus 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Shalt put pure frankincense upon each row.—Better, shalt place pure frankincense by each pile. As the two piles of six cakes each measured together ten handbreadths in width, and as the length of the table was twelve handbreadths, there was a vacant space of two handbreadths left on the table for the two bowls with frankincense. The vacant place in question may, therefore, (1) have been divided between the two ends of the table, and a bowl with incense been put at each end on either side of the two piles; or (2) the disposable vacant space may have been left at one end of the table only, and the bowls put together on this end by one side of the two piles; or (3) each of the two piles of…
Read Charles John Ellicott on Leviticus 24 →CambridgeThe Cambridge Bible for Schools and Colleges7. frankincense] The LXX. add ‘and salt,’ apparently in view of the rule in Leviticus 2:13. According to a tradition preserved by Josephus (Ant. iii. 10. 7) the frankincense was not poured on the bread, but placed beside it in two golden bowls. an offering made by fire] The frankincense was burnt on the altar of Burnt-Offering. See Jos. Ant. l.c.
Read Cambridge on Leviticus 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Frankincense — See Leviticus 2:1, note. The frankincense used by the Jews in the temple service must not be confounded with the common frankincense of commerce, which is a product of the Abies excelsa.
Read Daniel Denison Whedon on Leviticus 24 →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 you are to place pure frankincense near each row, so that it may serve as a memorial portion for the bread, an offering made by fire to the LORD.
You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to Yahweh.
And you are to place pure frankincense near each row, so that it may serve as a memorial portion for the bread, a food offering to the LORD.
You must put pure frankincense on each row, and it will become a memorial portion for the bread, a gift to the Lord.
Tyndale line
And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD.
And thou shalt put pure frankincense upon each row, that it may be to the bread for a memorial, even an offering made by fire unto Jehovah.
And thou shalt put pure frankincense upon each row, that it may be to the bread for a memorial, even an offering made by fire unto the LORD.
And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire to the LORD.
Thou shalt also put pure incense vpon the rowes, that in steade of the bread it may bee for a remembrance, and an offering made by fire to the Lord.
Strictly literal
And thou shalt put pure frankincense upon each row; and it shall be a bread of remembrance, an offering by fire to Jehovah.
and thou hast put on the rank pure frankincense, and it hath been to the bread for a memorial, a fire-offering to Jehovah.
and you have put pure frankincense on the row, and it has been with the bread for a memorial, a fire-offering to YHWH.
And thou shalt put upon each row pure frankincense, that it may be unto the bread for a memorial, as a fire-offering unto the Lord.
You must put pure incense along each row of loaves as a representative offering. This incense will be burnt for Yahweh.
From the Latin
And thou shalt put upon them the dearest frankincense, that the bread may be for a memorial of the oblation of the Lord.
Simplified
Place pure frankincense beside each pile to go with the bread to act as the ‘reminder part,’ a food offering to the Lord.
And on the lines of cakes put clean sweet-smelling spices, for a sign on the bread, an offering made by fire to the Lord.
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 is supported by the Septuagint in terms of word correspondence, while the Samaritan Pentateuch differs in two words: נתתה (give) and לבונה (incense). The Dead Sea Scrolls reflect a similar structure to the Masoretic Text but include several supplied words.
וְנָתַתָּ֥ עַל־ הַֽמַּעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָיְתָ֤ה לַלֶּ֙חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהוָֽה׃
10 of the 10 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.
ונתתה על המערכת לבונה זכה והיתה ללחם לאזכרה אשׁה ליהוה
2 words differ from the Masoretic Text: נתתה (give), לבונה (incense)
[ונתת] [על] [המערכת] [לבונה] [זכה] [והיתה] ללחם [לאזכרה] [אשה] [ליהוה]
1 word on the leather — 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 24:7
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מַעֲרֶ֫כֶת (ma`areketh) refers to an arrangement or row, specifically used in the context of the rows of shewbread. It is derived from the root meaning to arrange, and its usage is limited to this specific application in the Old Testament.
מַעֲרֶ֫כֶת n.f. row, line;—only of the rows of ‘shew’-bread
base
H4635 מַעֲרֶ֫כֶת
4635 ma`areketh mah-ar-eh'-keth
from 6186; an arrangement, i.e. (concretely) a pile (of
loaves):--row, shewbread.
see HEBREW for 06186
מַעֲרֶ֫כֶת (ma.a.re.khet) — row.
row, line
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
לְבֹנָה (lebownah) refers to frankincense, a fragrant resin known for its white color. It is used both ceremonially and personally, particularly in the preparation of holy incense. The term is derived from another Hebrew word related to whiteness, indicating its appearance or the color of its smoke.
לְבֹנָה, לְבוֹנָה n.f. frankincense
base
H3828 לְבֹנָה, לְבוֹנָה frankincense
3828 lbownah leb-o-naw'
or lbonah {leb-o-naw'}; from 3836; frankincense (from its
whiteness or perhaps that of its smoke): -(frank-)incense.
see HEBREW for 03836
לְבֹנָה (le.vo.nah) — frankincense.
1) frankincense
1a) a white resin burned as fragrant incense
1a1) ceremonially
1a2) personally
1a3) used in compounding the holy incense
N-fs — Noun common · feminine singular absoluteHNcfsa
frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Ex 30:34; Le 2:1 f,15 f; 5:11; 6:15; 24:7; Nu 5:15; 1Ch 9:29; Ne 13:5,9; So 3:6; 4:6,14; Isa 43:23; 60:6; 66:3; Jer 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Mt 2:11;
Frankincense
(Heb. lebonah; Gr. libanos, i.e., “white”), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex. 30:34), and was used as an accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an emblem of prayer (Ps.…
a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. (Exodus 30:34-36) It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris . The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia, (Isaiah 60:6; Jeremiah 6:20) and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey…
See INCENSE.
זַךְ (zak) means pure or clean, indicating something that is unmixed and free from foreign substances. It can also refer to a figurative sense of righteousness. The word is built from the root associated with clarity and cleanliness, covering both literal and metaphorical uses.
זַךְ adj. pure, clean
lit., pure, i.e. unmixed, free from foreign substances
fig., pure, clean, righteous
base
H2134 זַךְ pure, clean . lit., pure, i.e. unmixed, free from foreign substances
. fig., pure, clean, righteous
2134 zak zak
from 2141; clear:--clean, pure.
see HEBREW for 02141
זַךְ (zakh) — pure.
1) clean, pure
1a) pure
1b) pure, clean, righteous (fig.)
2) the pure one (subst)
Adj — AdjHAafsa
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
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
אַזְכָּרָה (azkarah) refers to a memorial or remembrance-offering, specifically the part of a meal offering that is burned. It is derived from the root meaning 'to remind' and is associated with the concept of memorials in religious contexts.
אַזְכָּרָה n.f. memorial-offering
base
H234 אַזְכָּרָה
234 'azkarah az-kaw-raw'
from 2142; a reminder; specifically remembrance-
offering:--memorial.
see HEBREW for 02142
אַזְכָּרָה (az.ka.rah) — memorial.
memorial-offering, the portion of the meal (food) offering which is burned
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/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;)
אִשֶּׁה (ishshah) refers to an offering made by fire, primarily understood as a burnt offering in a liturgical context. It can also denote any type of sacrifice, particularly those involving food offerings given to God or consumed by priests. The entries consistently emphasize its sacrificial nature.
אִשֶּׁה n.m. an offering made by fire
base
H801 אִשֶּׁה an offering made by fire
801 'ishshah ish-shaw'
the same as 800, but used in a liturgical sense; properly, a
burnt-offering; but occasionally of any
sacrifice:--(offering, sacrifice), (made) by fire.
see HEBREW for 0800
אִשֶּׁה (ish.shah) — food offering.
food offering, offering given to God by fire or eaten by priests, sacrificial offering
N-ms — Noun common · masculine singular absoluteHNcmsa
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;)
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt