Leviticus 7:3 — Word Study
WLCוְאֵ֥ת כָּל־ חֶלְבּ֖וֹ יַקְרִ֣יב מִמֶּ֑נּוּ אֵ֚ת הָֽאַלְיָ֔ה וְאֶת־ הַחֵ֖לֶב הַֽמְכַסֶּ֥ה אֶת־ הַקֶּֽרֶב׃
BSAAndʼêth allkôl [every part, the entirety] the fatcheleb [the richest or best part] frommin itʼêth shall be offeredqârab▸ [presented, brought near] the fat tailʼalyâh [a delicacy] the fatcheleb [the best or richest part] that coverskâçâh [conceals, hides from view] the entrailsqereb [the inner parts, the midst]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֥ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| חֶלְבּ֖וֹ | fat its | Noun common masculine singular construct, suffix |
| יַקְרִ֣יב | he will present | Verb, Hiphil, imperfect third person masculine singular |
| מִמֶּ֑נּוּ | from it | Preposition, suffix |
| אֵ֚ת | the object marker | Particle |
| הָֽאַלְיָ֔ה | the fat tail | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַחֵ֖לֶב | the fat | Particle, noun common masculine singular absolute |
| הַֽמְכַסֶּ֥ה | which covers | Particle, verb piel participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| הַקֶּֽרֶב׃ | the entrails | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And all the fat from it shall be offered: the fat tail, the fat that covers the entrails, |
| KJV | And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, |
| ASV | And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the inwards, |
| YLT | and all its fat he bringeth near out of it, the fat tail, and the fat which is covering the inwards, |
| WEB | He shall offer all of its fat: the fat tail, and the fat that covers the innards, |
| BBE | And all the fat of it, the fat tail and the fat covering the inside parts, is to be given as an offering. |
The translations agree on the key elements of the verse, emphasizing the fat portions to be offered.
The sentence contains a main clause followed by specific details about the fat portions, indicating the structure of the offering.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbקָרַב
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 7:3
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 Guilt Offeringsgenerated
Leviticus 7:3 is part of the detailed instructions given to the Israelites regarding the offerings they were to present to God. This verse specifies the fat portions that are to be offered as part of the guilt offering, emphasizing the importance of presenting the best parts of the animal to God. This practice reflects the reverence and seriousness with which the Israelites were to approach their sacrificial system, as seen throughout the book of Leviticus, which outlines various offerings and their significance in maintaining a right relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:3–5 | From the peace offering he is to bring an offering made by fire to the LORD: the fat that covers the entrails, all the fat that is on them, |
| 2 | Leviticus 4:8–10 | Then he shall remove all the fat from the bull of the sin offering—the fat that covers the entrails, all the fat that is on them, |
| 3 | Exodus 29:13 | Take all the fat that covers the entrails and the lobe of the liver, and both kidneys with the fat on them, and burn them on the altar. |
| 4 | Psalm 51:6–17 | Surely You desire truth in the inmost being; You teach me wisdom in the inmost place. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חֵ֫לֶב, chelebgenerated
The Hebrew word חֵ֫לֶב (cheleb) refers to fat, encompassing both literal and figurative meanings. It signifies the richest or best part of something, often associated with abundance and quality. In this verse, it emphasizes the importance of offering the choicest portions of the animal, which is a recurring theme in sacrificial practices.
The parsing indicates that this noun is in the singular construct form, suggesting it is a specific part of the offering, highlighting its significance in the ritual.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse agree in the main, as they all convey the idea of presenting the fat portions of the offering.
Sentence Structuregenerated
The finite verb יַקְרִ֣יב (yak.Riv, he will present) governs the main action of the verse, with several noun phrases detailing what is to be offered. The structure of the sentence emphasizes the specific items being presented, which are crucial for understanding the sacrificial process.
The Hebrew word order places emphasis on the offerings themselves, starting with the fat, which is central to the ritual.
Septuagint Backgroundgenerated
The Septuagint translates חֵ֫לֶב as στέαρ (stear), which also means fat. This choice reflects the understanding that the fat is a valuable part of the offering, consistent with the Hebrew text's emphasis on presenting the best portions.
The translation captures the essence of the original Hebrew, maintaining the focus on the significance of the fat in sacrificial rites.
In plain words — the whole versegenerated
Leviticus 7:3 instructs that all the fat from the guilt offering must be presented to God, specifying the fat tail and the fat covering the entrails as important parts of the offering. This highlights the practice of giving the best portions of the animal in worship.
Frequently Asked Questionsgenerated
The fat represents the best and richest parts of the animal, symbolizing the quality of the offering presented to God.
The fat tail refers to a specific part of the sheep, considered a delicacy and an important component of the offering.
This verse is part of a broader set of instructions in Leviticus that detail how offerings should be made, emphasizing the importance of presenting the best to God.
The emphasis on fat in offerings teaches the importance of giving our best to God, reflecting our respect and devotion in worship.
Reflection Questionsgenerated
- What does giving the best parts of an offering mean in my own life?
- How can I ensure that I am offering my best to God in my daily actions?
- What significance do rituals and offerings hold in my spiritual practice today?
- In what ways can I learn from the sacrificial system to deepen my relationship with God?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss the significance of offering the best to God, emphasizing the importance of completing good works.
What is the tail, except the end of the body? And that man sacrifices well who continues his offering of good works right to the end of the required action.Early Church Fathers on Leviticus 7 →
What is the tail, except the end of the body? And that man sacrifices well who continues his offering of good works right to the end of the required action.Early Church Fathers on Leviticus 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 7:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall offer of it all the fat thereof,.... To the Lord, that being claimed by him, as in the peace offerings of the herd, and of the flock, whether a bullock or cow, a lamb or a goat, Leviticus 3:3, c.
Read John Gill on Leviticus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,Ver. 3. That covereth the inwards.] "My son, give me thy heart." See Psalms 51:6 Jeremiah 4:14.
Read John Trapp on Leviticus 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3, 4) And he shall offer.—For the regulations here described, see Leviticus 3:3-4; Leviticus 3:8-9, &c.
Read Charles John Ellicott on Leviticus 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The rump] See Clarke on Leviticus 3:9, where the principal subjects in this chapter are explained, being nearly the same in both.
Read AdamClarke on Leviticus 7 →CambridgeThe Cambridge Bible for Schools and Colleges3. the fat tail] See note on Leviticus 3:9.
Read Cambridge on Leviticus 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. The fat — See Leviticus 3:3; Leviticus 3:17, notes. The rump — The fat tail. See Leviticus 3:9, note.
Read Daniel Denison Whedon 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 all the fat from it shall be offered: the fat tail, the fat that covers the entrails,
He shall offer all of its fat: the fat tail, and the fat that covers the innards,
And all the fat from it shall be offered: the fat tail, the fat that covers the entrails,
Then the one making the offering must present all its fat: the fatty tail, the fat covering the entrails,
Tyndale line
And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,
And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the inwards,
And he shall offer of it all the fat thereof; the fat tail, and the fat that covereth the inwards,
And he shall offer of it all its fat; the rump, and the fat that covereth the inwards,
All the fat thereof also shall he offer, the rumpe, and the fat that couereth the inwardes.
Strictly literal
And he shall present of it all the fat thereof; the fat tail and the fat that covereth the inwards,
and all its fat he bringeth near out of it, the fat tail, and the fat which is covering the inwards,
and he brings near all its fat from it, the fat tail, and the fat which is covering the innards,
And all its fat shall be offered up from it; the rump, and the fat that covereth the inwards,
All the fat in it will be offered: the fat tail, the fat that is over the inner parts,
From the Latin
They shall offer thereof the rump and the fat that covereth the entrails:
Simplified
All the fat from it shall be offered: the fat tail, the fat that covers the insides,
And all the fat of it, the fat tail and the fat covering the inside parts, is to be given as an 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 provides the foundational wording for this verse. The Septuagint matches closely with 10 of the 12 words, indicating a strong alignment in meaning, while the Samaritan Pentateuch shows slight variations with two differing words, which do not change the overall message of the offering.
וְאֵ֥ת כָּל־ חֶלְבּ֖וֹ יַקְרִ֣יב מִמֶּ֑נּוּ אֵ֚ת הָֽאַלְיָ֔ה וְאֶת־ הַחֵ֖לֶב הַֽמְכַסֶּ֥ה אֶת־ הַקֶּֽרֶב׃
10 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואת כל חלבו יקריב ממנו את האליה ואת החלב המכסה את הקרב ואת כל החלב אשׁר על הקרב
2 words differ from the Masoretic Text: אשׁר (
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 7:3
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.
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)
Conj | DirObjM — Conjunction · particleHC/To
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
prez'-ent.
See GIFT.
→ See GIFT
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp3ms
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)
DirObjM — ParticleHTo
אַלְיָה (alyah) refers to the fat tail of sheep, particularly noted as a delicacy in Eastern cultures. It is derived from a root meaning strength, indicating the stout part of the animal. The term is consistently defined across sources, emphasizing its culinary significance.
אַלְיָה n.f. fat tail of sheep, still accounted a delicacy in the East
base
H451 אַלְיָה
451 'alyah al-yaw'
from 422 (in the original sense of strength); the stout part,
i.e. the fat tail of the Oriental sheep:--rump.
see HEBREW for 0422
אַלְיָה (al.yah) — fat tail.
tail, fat-tail (of sheep-an Eastern delicacy)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
tal ('alyah; zanabh; oura): The broad tail of the Syrian sheep, wrongly rendered "rump" (which see) in the King James Version, is mentioned as one of the portions of sacrifice which was burned on the altar as a sweet savor to God (Ex 29:22). The 2nd Hebrew word is used of the tails of serpents (Ex 4:4), of foxes, which Samson tied together in his cruel sport, in order to destroy the grainfields of the Philistines by means of attached firebrands (Jud 15:4, etc.). The following seems to be an allusion to this incident: "Fear not, neither let thy heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah" (
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)
HC/To — Conjunction · particleHC/To
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Art | V-Piel — Particle · verb piel participle (active) masculine singularHTd/Vprmsa
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
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa