Leviticus 7:10 — Word Study
WLCוְכָל־ מִנְחָ֥ה בְלוּלָֽה־ בַשֶּׁ֖מֶן וַחֲרֵבָ֑ה לְכָל־ בְּנֵ֧י אַהֲרֹ֛ן תִּהְיֶ֖ה אִ֥ישׁ כְּאָחִֽיו׃ פ
BSAand everykôl grain offeringminchâh [meal offering, gift to God] whether drychârêb [barren, without oil] or mixedbâlal with oilshemen [anointed] belongs equallyʼîysh [to all alike, as a shared portion] tohâyâh▸ allkôl the sonsbên [descendants, priests] of AaronʼAhărôwn [the first high priest, leader of the Israelites]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| מִנְחָ֥ה | grain offering | Noun common, feminine singular absolute |
| בְלוּלָֽה־ | mixed | Verb, Qal, participle (passive) feminine singular |
| בַשֶּׁ֖מֶן | with oil | Preposition, noun common masculine singular absolute |
| וַחֲרֵבָ֑ה | and dry | Conjunction |
| לְכָל־ | to all | Preposition, noun common masculine singular construct |
| בְּנֵ֧י | [the] sons of | Noun common, masculine plural construct |
| אַהֲרֹ֛ן | Aaron | Noun proper masculine |
| תִּהְיֶ֖ה | it will belong | Verb, Qal, imperfect third person feminine singular |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| כְּאָחִֽיו׃ פ | like brother his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and every grain offering, whether dry or mixed with oil, belongs equally to all the sons of Aaron. |
| KJV | And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another. |
| ASV | And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another. |
| YLT | and every present, mixed with oil or dry, is for all the sons of Aaron — one as another. |
| WEB | Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another. |
| BBE | And every meal offering, mixed with oil or dry, is for all the sons of Aaron in equal measure. |
Where they part company is בְלוּלָֽה־ — see How Translations Differ.
The sentence has a main clause with a subject and a prepositional phrase detailing the recipients, emphasizing the shared nature of the offerings.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּלַל
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 7:10
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 — Regulations for Offeringsgenerated
Leviticus 7:10 is part of a larger section that provides detailed instructions on various offerings to be made to God. This verse specifically addresses grain offerings, which were significant in the sacrificial system. The instructions highlight the communal aspect of these offerings, ensuring that the priests, the sons of Aaron, share equally in what is offered to God, reinforcing their role in the worship of the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 16:18 | When they measured it by the omer, he who gathered much had no excess, and he who gathered little had no shortfall. Each one gathered as much as he needed to eat. |
| 2 | 2 Corinthians 8:14 | At the present time, your surplus will meet their need, so that in turn their surplus will meet your need. Then there will be equality. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מִנְחָ֥ה, min.Chahgenerated
The term מִנְחָה (minchah) refers to an offering or gift, especially in a religious context. It is often associated with grain offerings, which are bloodless sacrifices presented to God. The word is derived from a root meaning to apportion or bestow, indicating a donation or present to God. In this verse, it signifies the act of giving a grain offering as part of the worship practices.
The parsing as a feminine singular noun suggests that it is treated as a singular entity, representing the specific type of offering being discussed. This highlights the importance of the grain offering in the sacrificial system, as it is a means of expressing gratitude and devotion to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תִּהְיֶ֖ה, it will belong, governs the entire sentence, indicating the state of the offerings. The structure includes a noun phrase for the subject, followed by adjective phrases describing the offerings, and concludes with a prepositional phrase detailing the recipients.
The phrase בְלוּלָֽה־ describes the type of grain offering, indicating it can be either dry or mixed with oil. The Hebrew word order emphasizes the equality of the offerings belonging to all the sons of Aaron, highlighting their shared role in the priesthood.
Septuagint Backgroundgenerated
The Septuagint translates מִנְחָ֥ה as θυσία, meaning 'sacrifice' or 'offering,' which aligns with the Hebrew meaning but broadens the context to include all types of offerings. This choice reflects the Greek understanding of offerings in a more general sense.
The word בְלוּלָֽה־ is rendered as ἀναπεποιημένη, which suggests a more specific action of mixing or blending, emphasizing the preparation of the offering.
In plain words — the whole versegenerated
Leviticus 7:10 explains that every grain offering, whether dry or mixed with oil, is to be shared equally among the sons of Aaron. This verse emphasizes the communal aspect of the offerings, showing that all the priests participate in what is offered to God.
Frequently Asked Questionsgenerated
A grain offering is a type of offering made to God, typically consisting of fine flour, oil, and sometimes incense, representing gratitude and devotion.
The offerings are shared to ensure that all the priests, as representatives of the community, are equally supported and participate in the worship of God.
Mixing an offering with oil signifies an anointing and adds richness to the offering, symbolizing dedication and the presence of God's blessings.
This verse highlights the communal nature of worship in Israel, where offerings are not only gifts to God but also shared among the priests, reinforcing their role as spiritual leaders.
Reflection Questionsgenerated
- How does sharing offerings among the priests reflect the community's relationship with God?
- What significance do you see in the different types of grain offerings mentioned?
- In what ways can we express our gratitude to God through our own offerings today?
- How does understanding the communal aspect of worship impact your view of church and community?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd every meat offering mingled with oil, and dry,.... Rather it should be rendered "or dry" (c); that is, as Jarchi interprets it, that has no oil in it; the meat offering in common, let it be
Read John Gill on Leviticus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDry, without oil, or drink-offering, as those . One as much as another: the sense may be either, 1. That every priest shall have equal right to this, when the course of his ministration comes. But then there was no reason to make so great an alteration of the phrase, nor to make any distinction of the differing kinds of meatofferings, if in both they were to be the priest’ s that offered them, as is expressed , and here, as they say, intended. Or rather, 2. That these were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily and commodiously be divided and…
Read Matthew Poole on Leviticus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one [as much] as another.Ver. 10. Have, one as much as another.] In their father’ s house was bread enough. "Put me, I pray thee, into one of the priest’ s offices, that I may eat a piece of bread." This the Tirshatha would not suffer those turn-coats to do. But how hard put to it was that poor priest that answered young Pareus, asking him an alms, according to the custom of those times, Nos pauperi fratres, nos nihil habemus, an piscis, an caro, an panis, an misericordia habemus? Vita Parei per Philipp. filium, primo oper. tomo praefixa.
Read John Trapp on Leviticus 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And every meat offering . . . and dry.—Better, but every meat offering . . . or dry. The only exception to the foregoing rule is the raw flour offering. That is, the voluntary offering of flour which was mingled with oil (Leviticus 2:1), or the poor man’s sin offering, which, though resembling a meat offering, had no oil put upon it (see Leviticus 5:11), and the offering of jealousy (Numbers 5:15). Shall all the sons of Aaron have.—That is, whether with or without oil, the remainder of this kind of raw offering is to be equally shared by all the priests. One as much as another.—Literally, a man as his brother; that is, every man alike. From the expression man, which, as it will thus be…
Read Charles John Ellicott on Leviticus 7 →CambridgeThe Cambridge Bible for Schools and Colleges(5) The Guilt-Offering. Priestly portions of other offerings (Leviticus 7:1-10) The similarity between the Guilt-Offering and the Sin-Offering is very close (see Leviticus 7:7). Both are ‘most holy’ and to be killed in the same place (Leviticus 6:25, cp. Leviticus 7:1-2). The parts to be burned on the altar are the same (Leviticus 3:4; Leviticus 3:9-11, Leviticus 4:31; Leviticus 4:35, cp. Leviticus 7:3-5), but note that the word ‘food,’ Heb. léhem, of Leviticus 3:11; Leviticus 3:16 is not applied to the Guilt-Offering, and the remainder is to be eaten in the same manner (Leviticus 6:26; Leviticus 6:29, cp. Leviticus 7:6-7).
Read Cambridge on Leviticus 7 →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 every grain offering, whether dry or mixed with oil, belongs equally to all the sons of Aaron.
Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another.
and every grain offering, whether dry or mixed with oil, belongs equally to all the sons of Aaron.
Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike.
Tyndale line
And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.
And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.
And every meal offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.
And every meat-offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.
And euery meate offering mingled with oyle, and that is dry, shall pertaine vnto all the sonnes of Aaron, to all alike.
Strictly literal
And every oblation, mingled with oil, and dry, shall all the sons of Aaron have, one as the other.
and every present, mixed with oil or dry, is for all the sons of Aaron — one as another.
and every present, mixed with oil or dry, is for all the sons of Aaron—one as another.
And every meat-offering which is mingled with oil, or dry, shall belong to all the sons of Aaron, to one as much as the other.
Every grain offering, either dry or mixed with oil, will belong equally to all the descendants of Aaron.
From the Latin
Whether they be tempered with oil, or dry, all the sons of Aaron shall have one as much as another.
Simplified
and all grain offerings, whether they are mixed with olive oil or dry, they are for all of Aaron descendants.
And every meal offering, mixed with oil or dry, is for all the sons of Aaron in equal measure.
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 Samaritan Pentateuch, which agrees word for word. The Septuagint matches 10 of the 11 words, maintaining the essential meaning but differing in word order.
וְכָל־ מִנְחָ֥ה בְלוּלָֽה־ בַשֶּׁ֖מֶן וַחֲרֵבָ֑ה לְכָל־ בְּנֵ֧י אַהֲרֹ֛ן תִּהְיֶ֖ה אִ֥ישׁ כְּאָחִֽיו׃ פ
10 of the 11 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.
וכל מנחה בלולה בשׁמן וחרבה לכל בני אהרן תהיה אישׁ כאחיו
Agrees with the Masoretic Text here, word for word.
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 7:10
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
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;)
בָּלַל (balal) is a Hebrew verb meaning to mix, mingle, or confuse. It can also refer to feeding animals, derived from a primitive root that implies overflowing, particularly with oil. The word appears in various forms, including Qal, Hithpoel, and Hiphil, covering actions like mingling among people or fading away. Notably, it is linked to the concept of providing fodder.
בָּלַל vb. mingle, mix, confuse, confound
Qal
mingle, confuse
mix
Hithpo. Ephraim, among the peoples doth he mix himself
Hiph. and we faded away
base
בָּלַל vb. denom. to give provender Ju 19:21
ref
H1101a בָּלַל mingle, mix, confuse, confound . mingle, confuse
. mix
H1101b בָּלַל vb. denom. to give provender
1101 balal baw-lal'
a primitive root; to overflow (specifically with oil.); by
implication, to mix; also (denominatively from 1098) to
fodder:--anoint, confound, X fade, mingle, mix (self), give
provender, temper.
see HEBREW for 01098
בָּלַל (ba.lal) — to mix.
1) to mix, mingle, confuse, confound
1a) (Qal)
1a1) to mingle, confuse
1a2) to mix
1b) (Hithpoel) to mix oneself (among others)
1c) (Hiphil) to fade away
בָּלַל (ba.lal) — to feed.
to give provender, feed (animals)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
חָרֵב (chareb) is an adjective meaning 'dry' or 'desolate.' It is built from the root associated with parched or ruined states. The entries consistently highlight its meanings of being dry and waste or desolate, with no significant disagreement noted among the lexicons.
[חָרֵב] adj. dry
base
חָרֵב adj. waste, desolate
base
H2720a חָרֵב dry H2720b חָרֵב waste, desolate
2720 chareb khaw-rabe'
from 2717; parched or ruined:--desolate, dry, waste.
see HEBREW for 02717
חָרֵב (cha.rev) — dry.
dry
חָרֵב (cha.rev) — desolate.
waste, desolate
Conj | Adj — ConjunctionHC/Aafsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
See SON, SONS.
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…
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
N-proper — Noun proper masculineHNpm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms