Leviticus 5:7 — Word Study
WLCוְאִם־ לֹ֨א תַגִּ֣יע יָדוֹ֮ דֵּ֣י שֶׂה֒ וְהֵבִ֨יא אֶת־ אֲשָׁמ֜וֹ אֲשֶׁ֣ר חָטָ֗א שְׁתֵּ֥י תֹרִ֛ים אֽוֹ־ שְׁנֵ֥י בְנֵֽי־ יוֹנָ֖ה לַֽיהוָ֑ה אֶחָ֥ד לְחַטָּ֖את וְאֶחָ֥ד לְעֹלָֽה׃
BSAIf, howeverʼim he cannotlôʼ affordnâgaʻ▸ [is not able to bring, does not have the means for] a lambseh [sheep, young animal] he may bringbôwʼ to the LORDYᵉhôvâh [Yehovah, the Lord God] as restitutionʼâshâm [compensation, payment] for his sinchâṭâʼ■ [guilt, fault, offense] twoshᵉnayim turtledovestôwr [doves] orʼôw twoshᵉnayim youngbên pigeonsyôwnâh [sons of the dove, gentle birds] oneʼechâd as a sin offeringchaṭṭâʼâh [offering for atonement, sacrifice for guilt] and the otherʼechâd as a burnt offeringʻôlâh [offering completely consumed, step to the altar]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| לֹ֨א | not | Particle |
| תַגִּ֣יע | it will reach | Verb, Hiphil, imperfect third person feminine singular |
| יָדוֹ֮ | hand his | Noun common both singular construct, suffix |
| דֵּ֣י | sufficiency of | Noun common, masculine singular construct |
| שֶׂה֒ | a sheep | Noun common, both singular absolute |
| וְהֵבִ֨יא | and he will bring | Verb, Hiphil, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֲשָׁמ֜וֹ | guilt offering his | Noun common masculine singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| חָטָ֗א | he has sinned | Verb, Qal, perfect third person masculine singular |
| שְׁתֵּ֥י | two | Adj |
| תֹרִ֛ים | turtle-doves | Noun common, both plural absolute |
| אֽוֹ־ | or | Conjunction |
| שְׁנֵ֥י | two | Adj |
| בְנֵֽי־ | young ones of | Noun common, masculine plural construct |
| יוֹנָ֖ה | a dove | Noun common, feminine singular absolute |
| לַֽיהוָ֑ה | to Yahweh | Preposition, noun proper |
| אֶחָ֥ד | one | Adj |
| לְחַטָּ֖את | to a sin offering | Preposition, noun common feminine singular absolute |
| וְאֶחָ֥ד | and one | Conjunction |
| לְעֹלָֽה׃ | to a burnt offering | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If, however, he cannot afford a lamb, he may bring to the LORD as restitution for his sin two turtledoves or two young pigeons—one as a sin offering and the other as a burnt offering. |
| KJV | And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. |
| ASV | And if his means suffice not for a lamb, then he shall bring his trespass-offering for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto Jehovah; one for a sin-offering, and the other for a burnt-offering. |
| YLT | 'And if his hand reach not to the sufficiency of a lamb, then he hath brought in his guilt-offering — he who hath sinned — two turtle-doves or two young pigeons to Jehovah, one for a sin-offering, and one for a burnt-offering; |
| WEB | “‘If he can’t afford a lamb, then he shall bring his trespass offering for that in which he has sinned, two turtledoves, or two young pigeons, to Yahweh; one for a sin offering, and the other for a burnt offering. |
| BBE | And if he has not money enough for a lamb, then let him give, for his offering to the Lord, two doves or two young pigeons; one for a sin-offering and one for a burned offering. |
The translations agree on the key elements of the verse and do not differ significantly.
The sentence begins with a conditional clause, followed by the actions that can be taken based on that condition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַע
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 5:7
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 Sin Offeringsgenerated
Leviticus 5:7 outlines the provisions for individuals who cannot afford a lamb for a sin offering. Instead, they are permitted to bring two turtledoves or two young pigeons. This reflects God's concern for all people, regardless of their financial situation, ensuring that everyone has the opportunity to atone for their sins. The surrounding verses elaborate on the requirements for sin offerings and the role of the priest in making atonement.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 5:11 | But if he cannot afford two turtledoves or two young pigeons, he may bring a tenth of an ephah of fine flour as a sin offering. He must not put olive oil or frankincense on it, because it is a sin offering. |
| 2 | 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.’” |
| 3 | Leviticus 14:21 | If, however, the person is poor and cannot afford these offerings, he is to take one male lamb as a guilt offering to be waved to make atonement for him, along with a tenth of an ephah of fine flour mixed with olive oil for a grain offering, a log of olive oil, |
| 4 | 2 Corinthians 8:12 | For if the eagerness is there, the gift is acceptable according to what one has, not according to what he does not have. |
| 5 | James 2:5–6 | Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָטָא, cha.Ta'generated
The verb חָטָא (cha.Ta') means 'to sin' and encompasses the concept of missing the mark or failing to meet a standard. It indicates a moral failure that incurs guilt or requires atonement.
In this context, it specifically refers to the act of sinning that necessitates a guilt offering. The use of this word highlights the seriousness of sin and the need for restitution in the sacrificial system.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the key elements of the verse, including the provision for those who cannot afford a lamb to instead bring two turtledoves or two young pigeons.
Sentence Structuregenerated
The main verb in the verse is תַגִּ֣יע (ta.Gi'), meaning 'it will reach,' which governs the conditional statement about the person's ability to afford a lamb. The sentence structure indicates a conditional clause followed by the actions that can be taken if the condition is met.
The sentence is structured with a clear condition and consequence, emphasizing the provisions made for those unable to meet the standard of a lamb.
Septuagint Backgroundgenerated
The Septuagint translates חָטָא as ἥμαρτεν (hēmarten), which also means 'to sin.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of sinning.
The translation reflects the same understanding of sin and atonement, ensuring that the original intent of the sacrificial system is preserved.
In plain words — the whole versegenerated
Leviticus 5:7 explains that if someone cannot afford a lamb for a sin offering, they can bring two turtledoves or two young pigeons instead. One bird is for a sin offering and the other for a burnt offering. This provision shows that God cares for everyone, providing a way to make restitution for sin regardless of financial means.
Frequently Asked Questionsgenerated
They may bring two turtledoves or two young pigeons instead, as outlined in Leviticus 5:7.
These birds are less expensive and provide a means for those with limited resources to still fulfill the requirement for atonement.
The sin offering represents acknowledgment of sin and the need for atonement, allowing the sinner to restore their relationship with God.
It shows God's compassion and desire for all people to have access to forgiveness, regardless of their financial situation.
Reflection Questionsgenerated
- How can I ensure that I am making restitution for my own wrongdoings?
- What are some ways I can help others who may feel they cannot afford to seek forgiveness?
- In what ways does this provision for offerings reflect God's care for all people?
- How can I apply the principle of making amends in my own life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of sin offerings and God's provision for atonement, highlighting the significance of the turtledoves and pigeons in the sacrificial system.
Through Moses God orders that two young birds, a pair of pigeons or of turtledoves, be offered for any sin. This means that the sinlessness of such gentle birds and their guilelessness and forgetfulness of injury is very acceptable to God.Early Church Fathers on Leviticus 5 →
Not without reason are “a pair of turtledoves and two young doves” accepted in the sacrifices. For they are worth the same,Early Church Fathers on Leviticus 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if he be not able to bring a lamb,.... He is not possessed of a lamb, nor able to purchase one: then he shall bring for his trespass which he hath committed, two turtledoves, or two young
Read John Gill on Leviticus 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an
Read Robert Jamieson on Leviticus 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf he be not able, through poverty, as . And this exception was allowed also in other sin-offerings. Two young pigeons, of which see . One for a sin-offering, which was for that particular sin, and therefore is offered first before the burnt-offering, which was for sins in general to teach us not to rest in general confessions and repentances for sin, as hypocrites commonly do, but distinctly and particularly, as far as we can, to search out, and confess, and loathe, and leave our particular sins, without which God will not accept our other religious services. Note that the burnt-offering was for the expiation of sin as well as the sin-offering, , only that was for sin in general, and this…
Read Matthew Poole on Leviticus 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 5:7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.Ver. 7. Two turtle doves.]
Read John Trapp on Leviticus 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And if he be not able to bring.—The only exception to this general rule was poverty. The poor man who was unable to bring a sheep or she-goat, might bring two turtle-doves, as these were plentiful and cheap in Palestine. (See Leviticus 1:14.) We have seen in the preceding verse that in the case of the trespass offering, as in that of the sin offering, the fat parts, or the choicest portion, had to be consumed on the altar, being “the bread of Jehovah,” and that the residue was the perquisite of the priests. As the fat parts of the dove, or the portion for the altar, could not be separated from the bird, and as the burning of it wholly would destroy the character of the trespass…
Read Charles John Ellicott on Leviticus 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. If he be not able to bring a lamb] See the conclusion of Clarke's note on "Leviticus 1:16".
Read AdamClarke on Leviticus 5 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The similarity between this alternative offering for a poor man and that of Lev 1:14-17 is obvious.
Read Cambridge on Leviticus 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Not able to bring a lamb — For the adjustment of the Divine requirements to human ability, see Leviticus 1:14, note. One for a sin offering — This brings the sinner into reconciliation with God.
Read Daniel Denison Whedon on Leviticus 5 →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
If, however, he cannot afford a lamb, he may bring to the LORD as restitution for his sin two turtledoves or two young pigeons—one as a sin offering and the other as a burnt offering.
“‘If he can’t afford a lamb, then he shall bring his trespass offering for that in which he has sinned, two turtledoves, or two young pigeons, to Yahweh; one for a sin offering, and the other for a burnt offering.
If, however, he cannot afford a lamb, he may bring to the LORD as restitution for his sin two turtledoves or two young pigeons—one as a sin offering and the other as a burnt offering.
“‘If he cannot afford an animal from the flock, he must bring his penalty for guilt for his sin that he has committed, two turtledoves or two young pigeons, to the Lord, one for a sin offering and one for a burnt offering.
Tyndale line
And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.
And if his means suffice not for a lamb, then he shall bring his trespass-offering for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto Jehovah; one for a sin-offering, and the other for a burnt-offering.
And if his means suffice not for a lamb, then he shall bring his guilt offering for that wherein he hath sinned, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.
And if he shall not be able to bring a lamb, then he shall bring for his trespass which he hath committed, two turtle-doves, or two young pigeons, to the LORD; one for a sin-offering, and the other for a burnt-offering.
But if he be not able to bring a sheepe, he shall bring for his trespas which he hath committed, two turtle doues, or two yong pigeons vnto the Lord, one for a sinne offring, and the other for a burnt offring.
Strictly literal
And if his hand be not able to bring what is so much as a sheep, then he shall bring for his trespass which he hath sinned two turtle-doves or two young pigeons, to Jehovah; one for a sin-offering, and the other for a burnt-offering.
'And if his hand reach not to the sufficiency of a lamb, then he hath brought in his guilt-offering — he who hath sinned — two turtle-doves or two young pigeons to Jehovah, one for a sin-offering, and one for a burnt-offering;
And if his hand does not reach to the sufficiency of a lamb, then he has brought in his guilt-offering—he who has sinned—two turtle-doves or two young pigeons to YHWH, one for a sin-offering and one for a burnt-offering;
And if his means be not sufficient for a sheep, then shall he bring as his offering [for the trespass] which he hath committed, two turtle-doves, or two young pigeons, unto the Lord; one for a sin-offering, and the other for a burnt-offering.
If he cannot afford to buy a lamb, then he can bring as his guilt offering for his sin two doves or two young pigeons to Yahweh, one for a sin offering and the other for a burnt offering.
From the Latin
But if he be not able to offer a beast, let him offer two turtles, or two young pigeons to the Lord, one for sin, and the other for a holocaust,
Simplified
If you can't afford a lamb, you may offer to the Lord as compensation for your sin two turtledoves or two young pigeons, one as a sin offering and one as a burnt offering.
And if he has not money enough for a lamb, then let him give, for his offering to the Lord, two doves or two young pigeons; one for a sin-offering and one for a burned offering.
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 Samaritan Pentateuch differ slightly, with the Samaritan using the word תשׂיג (overtake) instead of the Hebrew תַגִּ֣יע (it will reach). Despite this difference, the essential meaning regarding offerings remains consistent.
וְאִם־ לֹ֨א תַגִּ֣יע יָדוֹ֮ דֵּ֣י שֶׂה֒ וְהֵבִ֨יא אֶת־ אֲשָׁמ֜וֹ אֲשֶׁ֣ר חָטָ֗א שְׁתֵּ֥י תֹרִ֛ים אֽוֹ־ שְׁנֵ֥י בְנֵֽי־ יוֹנָ֖ה לַֽיהוָ֑ה אֶחָ֥ד לְחַטָּ֖את וְאֶחָ֥ד לְעֹלָֽה׃
20 of the 22 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.
ואם לא תשׂיג ידו די שׂה והביא על אשׁמו אשׁר חטא שׁתי תרים או שׁני בני יונה ליהוה אחד לחטאת ואחד לעלה
2 words differ from the Masoretic Text: תשׂיג (overtake), על (upon)
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 5:7
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׂה (seh) refers to a member of a flock, specifically a sheep or goat. It encompasses various terms for livestock, including lambs and young goats, and can also denote a collective group. The word is derived from a root meaning to push out to graze, indicating its pastoral context.
שֶׂה n.m. and (less oft.) f. one of a flock, sheep (or goat)
base
H7716 שֶׂה one of a flock, sheep (or goat)
7716 seh seh
or sey {say}; probably from 7582 through the idea of pushing
out to graze; a member of a flock, i.e. a sheep or
goat:--(lesser, small) cattle, ewe, goat, lamb, sheep.
Compare 2089.
see HEBREW for 07582
see HEBREW for 02089
שֶׂה (seh) — sheep.
1) one of a flock, lamb, sheep, goat, young sheep, young goat
1a) sheep, goat
1b) flock (collective)
Also means: zeh (זֶה "lamb" H2089)
N-cs — Noun common · both singular absoluteHNcbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
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…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
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
N-cp — Noun common · both plural absoluteHNcbpa
Were clean according to the Mosaic ritual, and were offered in sacrifice, especially by the poor, Ge 15:9 Le 5:7 12:6-8 Lu 2:24. Several kinds of doves or pigeons frequented the Holy Land; and the immense flocks of them sometimes witnessed illustrate a passage in Isa 60:8. They are symbols of simplicity, innocence, and fidelity, Ho 7:11 Mt 10:16. The dove was the chosen harbinger of God’s returning favor after the flood, Ge 8:1-22, and was honored as an emblem of the Holy Spirit,
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יוֹנָה (yownah) means 'dove' or 'pigeon.' It is likely derived from a root related to warmth, possibly reflecting the bird's mating behavior. The entries consistently refer to this word without significant disagreement.
יוֹנָה n.f. dove
base
H3123 יוֹנָה dove
3123 yownah yo-naw'
probably from the same as 3196; a dove (apparently from the
warmth of their mating):--dove, pigeon.
see HEBREW for 03196
יוֹנָה (yo.nah) — dove.
dove, pigeon
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
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
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Conj | Adj — ConjunctionHC/Acfsa
wun.
See NUMBER.
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
